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.

THE FIFTE DECADE OF Sermons, written by Henrie Bullinger.

¶ Of the holie catholique Church, what it is, how farre it extendeth, by what markes it is knowen, from whence it springeth, how it is mainteyned and preserued, whether it may erre. Also of the power and stu∣dies of the Church.

¶ The first Sermon.

THE order & course of things so leading vs, next after God the workeman and authour of all thin∣ges, wee come to speake of his most excellent worke, to witt, the Church. For so great is the goodnesse of our good God, and most lo∣uing father, that not he himself is desi∣rous to liue happily & blessedly alone, but moreouer to bestowe and powre vppon vs men, his beloued creatures, all kinde of blessednes: and that wée should enioye his goods by all meanes possible. And for that intent he choseth men to him self who liue in this world that he may once translate vnto him selfe: in whome also (euen while they liue héere) hee maye dwell, whome he may enriche w^t all his goods, in whom he may reigne, and that they should be called by his name, to wit, a people, a house, a kingdome, an inheritaunce, a flocke, a congregation or Church of the liuing God. Of which Church I will speake (being ayded w^t your prayers) such things, as the Lord of the Church shall graunt vnto mée to vtter.

This word Ecclesia which signifi∣eth * 1.1 a Church or Congregation, is a Gréeke word, vsed & receiued amonge the Latines, signifying, as I said, a congregation, communion or assem∣blie, (in the Dutche tongue, Ein Ge∣meind) or a people called together to heare of matters of y^e cōmon wealth. For so it is founde that S. Luke vsed this word in the 19. Chap. of the Actes of the Apostles. But it was translated to an holy vse, and began to bée cal∣led a congregation, assemblie, or com∣panie of the faithful, calling vppon the name of y^e Lord. S. Paul saith, that he persecuted y^e cōgregation or Church of * 1.2 God: who in another place, sayeth, I receiued authoritie from the highe * 1.3 priestes, to binde all those that call v∣pon the name of christ. For now doth hee terme them such as call vppon the name of Christ, or Christians, whome before he named the Church. Or else this word Ecclesia, y^e church or congre∣gation, is so called of caling forth toge∣ther: for in y^e Gréeke tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to call forth. For God calleth forth from al parts of the wide world, and from the whole congregation of men, all beléeuers together with their séede, that they may bee his peculiar people, & he againe may be their God, (that is to say,) that they may be the Church of the liuing God. In times paste, the congregation or assemblye of the Iewishe people being God his

flocke, was called a Synagogue. For this woord Synagogue, signifieth as * 1.4 much as Ecclesia, the Congregation. But because of the stubbornesse of the Iewes, and the vnappeasable hatred whiche they bare towards Christian religion, this word Synagogue, is not estéemed, but is almost quite growen out of vse. But we will not dispute by due and right order of the Churches, either of the Iewes or the Turkes, or of other strange Churches of the Gen∣tiles, whereof we know there are ma∣ny sortes and kinds. Wée will speake of the Christian Church and congre∣gation of the faithfull: which the Ger∣mans do call Die kirch, alluding per∣aduenture to the Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any thing belon∣ging to the Lord, to witt, a house or a people, as the Germans doe call Die kirchen, both the people of God them∣selues, and also the place wherin they assemble together to worship GOD. But first of all wée will describe a lit∣tle plainelier what the Church or con∣gregation is.

The Church is the whole compa∣nie and multitude of the faithful, part∣ly * 1.5 being nowe in heauen, and partly remayning yet here vpō earth: where it doth agrée plainely in vnitie of faith or true doctrine, and in the lawefull partaking of the Sacraments: nei∣ther is it diuided, but ioyned and vni∣ted together, as it were in one house and fellowship.

This Church was vsuallie called Catholique, that is to say vniuersall. * 1.6 For shée bringeth forth her branches in all places of the wyde world, in all times of all ages: and generally doth comprehend all the faithfull of the whole world. For the Church of God is not tyed to any one region, nation, or kinred, to condition, age, sexe or kinde: all the faithfull generally and each one specially where euer they or hée be, are citizens and members of this Church. Sainct Paule the Apo∣stle * 1.7 sayeth: There is neither Iewe nor Greeke, neither bondman nor free, neither man or woman, for ye bee all one in Christ Iesu.

The Church is distinguished into * 1.8 the Triumphant, and the Militant. The Triumphant is that great com∣panie of holy spirits in heauen trium∣phing * 1.9 for the victorie gotten against the world, sinne, and the diuel, still en∣ioying the sight of God, wherein con∣sisteth all fulnesse of all kinde of ioye and pleasure. Wherevppon they set forth Gods glorie, and praise his good∣nesse for euer. This Church doth S. Iohn * 1.10 the Apostle set forth verie nota∣blie in his Reuelations, saying: After this I sawe, and behold a great com∣panie which no man was able to nū∣ber of all nations, peoples & tongues, standing before the Throne, and in the sighte of the Lambe clothed in white garments, and Palmes in their handes: and they cryed out with a lowde voice, saying: Saluation belon∣geth to him that sitteth vppon the throne of our God, & to the Lambe. And a little after that he sayeth: And one of the Elders aunsweared & said vnto me. These which are clothed in white garments, who are they? or frō whence come they? And I said vnto him. Thou knowest Lord. And hee * 1.11 said vnto mee. These are they, that haue come out of great affliction, and haue spread abrode their garments, & haue made them white in the bloud of the Lambe: therefore are they be∣fore the Throne of God, and serue day & night in his holy temple. And hee that sitteth on the Throne shall dwell ouer them. They shall ney∣neither

hunger nor thirst henceforth any more: neither shall the Sunne shine on them or any heate: beecause the Lambe who sitteth in the middest of the Throne shal gouerne them, & bring them to the springes of the wa∣ter of life. And the Lord shall wype away all teares from their eyes.

Brethren, ye haue heard a notable description of the triumphant Church in heauen, and that too, triumphinge truely thoroughe the bloud of Iesus Christ, by whom they conquered, and doe nowe reigne. For Christ is that Lambe of God that taketh away the sinnes of the world: By whome all which be sanctified are sanctified: and shalbe sanctified, and doe liue from the first creation of the world vnto the end of all times. Sainct Paule in a cer∣teine place giuing vnto vs also a no∣table * 1.12 description of this Church, tel∣leth that wée whiche as yet are busied in the Militant Church, shall some∣time bée translated to the same, and be made fellowes with the Angels of GOD, receiued amonge the orders of the Patriarches, and placed in the companie of the blessed spirites with the most highe God himselfe, and the Mediatour oure Lord Iesus Christe. For hée preaching the greatnesse of Gods grace, brought vnto vs by the Gospell, & exhorting vs to receiue the same with a true faith, Ye came not (sayeth he) vnto mount Sina, to a fire, to a whirlewinde, a stormie tempest and darckenes, but vnto mount Sion, to the citie of the liuing God, to hea∣uenly Hierusalem, & to the innume∣rable companie of Angels, and to the Church or Congregation of the first begotten, whiche are written in hea∣uen, and to God the Iudge of all, and to the spirites of the perfecte iust, and to the mediatour of the newe testa∣ment Iesus Christe, speaking better things than the bloud of Abel spake. And therefore all the Sainctes in hea∣uen do belonge vnto our companie, or rather, we belonge vnto their fellow∣ship. For we are companions and fel∣lowe heyres with the Sainctes from Adam, vnto the end of all worlds, and Gods householde. Which contey∣neth the greatest comfort of all mans life, and moueth most of all to the stu∣die of vertue. For what more worthie thing is there, thā to be of Gods house∣hould? Or what may be thought more swéete to vs, than to thincke our sel∣ues fellowes with the Patriarches, Prophets, Apostles, Martyrs, of all Angels & blessed spirits? This bene∣fite, I say, Christ hath bestowed on vs. To him therfore be praise, glorie, and thankes for euer and euer. Amen.

The Militant Church is a congre∣gation * 1.13 of men vppon earth, professing the name and religion of Christ, conti∣nually fightinge in the world, against the diuel, sinne, flesh, and the world, in the campe and tentes, and vnder the banner of oure Lord Christe. This Church is to be cōsidered two wayes. * 1.14 For either it is to bee taken strictly, comprehending them onely which bée not onely called, but are in very déede the Church, the faithfull and electe of God, liuely mēbers knit vnto Christ, not with bandes and other outward markes and signes, but in spirite and faith: & often times by these meanes without the other. Of which matter wee will speake hereafter. This in∣ward and inuisible Church of GOD, may be wel named the electe spouse of Christ, onely knowen vnto God, who alone knoweth who are his. When wée bee first taught to knowe this Church, we confesse her with the Apo∣stles créede, saying: I beleeue the ho∣lie

Catholique Church, the commu∣nion of Sainctes. And in these fewe * 1.15 woords, wee conclude, that there is a Church, also what is the Church, and what manner one it is. For first wee confesse that there hath béene, and is a Church of God, and that it shall conti∣nue for euer. Then professing what it is, wée add this, The communion of Sainctes. That is to say: Wée be∣léeue the Church to bee nothing else, but the companie of all those Sainctes that are, haue béene, and shalbe as wel in this present age, as in the age to come, who enioye all good thinges in common, granted vnto them by God. Also wee declare what manner one it is in calling it holy, I say the spouse of Christ cleansed and blessed. For S. Paule calleth them holy whiche are cleansed with the spirit and bloud of * 1.16 oure God, of whiche a great part haue receiued crownes of glorie: the resi∣due labour heere vppon earth hoping to receiue them in heauen. And true∣ly, in consideration of the Church, the chiefest matter is, that thoroughe the Grace of God, wee be made the mem∣bers of Christes body, and partakers of all heauenly gifts with the Angels. For wée confesse none to be more holy than our owne selues.

Or else it may be taken more larg∣ly, and then it doeth comprehende not * 1.17 onely them that are the very faithfull and holy in déede, but also them, who althoughe they beléeue not truely or vnfeignedly, neither be cleane or holy in the conuersation of their life, yet do they acknowledge and professe true religion with the true beléeuers, and the holy men of God: yea, they speake well and allowe of vertues and re∣proue euill, neither doe seauer them∣selues from the vnitie of this Militant Church. In whiche consideration, not so much as the wicked and hypocrits, such as wée read to haue béene in the Church in the time of Christe and the Apostles, as Iudas, Ananias and Sa∣phira, Simon Magus, also Demas, Hy∣menęus, Alexander, and many other are excluded and put from the church, which Church maye well be called the outward and visible Church. But this Church whereof wee speake, is to bée accompted off either by reason of some part thereof, or else of the whole. For it is to be considered generally & par∣ticularly. And the particular Church is that whiche is comprised in a cer∣teine * 1.18 number, & is knowen by some sure and certeine place. For it is na∣med of the place, being called after the names of cities, as the Churches of Zuericke and Bernes, &c.

The Gréekes called those particu∣lar Churches 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whiche wee commonly call Parishes. And we call that a parish which hath dwelling hou∣ses and streates ioyned together in neighbourhoode. But in cities and townes vnto certeine portions, are vsually ascribed both Churches and parish priestes to serue them, and the whole circuite is called a parishe: In the Dutche tongue, Ein Barchi, oder pfarkirch, oder ein kirchhory. And * 1.19 in the old time the parish priest was a prouider. For hee prouided and gaue necessaries to straungers, and chiefly salt and wood. Some called him the maker of the feast, other cal him a pre∣parer of Virgins. Therefore, because the pastours of Churches were prepa∣rers of Virgins for the redéemer and head of the Church whiche is Christe, bringing vnto him a chast and vndefi∣led virgin: & to be short, because they themselues prouided things most ne∣cessarie for the people of God, and also prepared heauenly meates and ban∣quets,

the pastours of the Lords flocke are very well called parish priestes, or the curates of soules. The Lord spea∣king in the Gospel of the particular Church, said: If hee that offendeth the Church will not regard when hee is * 1.20 warned, complaine vnto the Church. But it is not possible that the vniuer∣sall Church through the whole world, should assemble & come together, that the rebellious and obstinate should be brought before it: wherfore iudgment is referred to be giuen on y^t stubborne by the particular Churches. To con∣clude, the vniuersal Church consisteth of al the particular Churches through out the whole world, and of all the vi∣sible partes and members thereof. This is the same which we drue forth euen nowe when wée spake more at large thereof.

But the catholique Church of God doeth abide with vs (as wée began to * 1.21 tell a litle before) cōtinually from age to age from the beginning, and is at this time dispersed thorough out the whole world, both visiblye and inui∣siblye, and the Lords people and God his house shall continue vppon earth, vnto the worlds end. For there was neuer yet any world, neither shalbe a∣ny age, wherein God hath not or will not sanctifie some vnto himselfe, wher∣in he will dwell, and that they shall be his flocke and holy house. For the testi∣monies of auncient Prophets doe re∣cord that the Church is perpetual. For thus wee finde it written in the 132. Psalme. The Lord hath chosen Sion, hee hath chosen her for an habitation for him selfe. This is my resting place for euer and euer, heere will I dwell, because I haue chosen her. And a∣gaine, I haue sworne vnto Dauid in my holinesse, his seede shall remaine for euer, and his seate shall continue before mee as the Sunne. But who knoweth not that all this is to be vn∣derstode of Christ the sonne of Dauid, and of his seate and spirituall Sion, which is the Church? He also, signify∣ing the continuaunce of the Church, sayeth in the Gospell: I will remaine * 1.22 with you continually vnto the ende of the world. And againe, I will aske * 1.23 of my father, and hee shall giue you an other cōforter, the spirite of truth, that he may abide with you for euer. To this belongeth also that saying in the Gospel: And the gates of hell shal * 1.24 not preuaile against the Church. Whiche saying truely is a great com∣fort to the faithfull, in so many and so great persecutions intended to the vtter destruction and ouerthrowe of the Church.

As Christ had alwayes his Church * 1.25 héere vppon earth, hath now, and for euer shall haue: So likewise the diuel as longe as the world shall continue, shall neuer want his people in whom hee maye reigne. This Church of the diuel toke her first beginning of Cain, and shall continue to the last wicked person, comprehending also all those euill peoples that haue beene in the meane time and shalbe betwixte the beginning and the ending. But they liuing héere on earth, haue societie and common with them that are tormen∣ted in hell. For as all that bee Godly béeing vnder one head Christ do make one body, so all the wicked vnder one head sathan are one incorporate body. This maye right worthily be called y^t wicked Church, Sodome and Gomor, Babylon, y^e cōgregation of Chora, Da∣than, & Abyron, a synagogue, a schole and a stewes of the diuell, the king∣dome of antichriste, or any other of like sort. In this Church are recko∣ned vpp all such as are wicked, and

and infidels, separating themselues from the societie of oure holy mother the Church, or forsaking the commu∣nion thereof: and specially such as are mockers of God, and his holy woord, blasphemers, & persecutours of Christ and his Church. Such in these dayes are the heathen, Turkes, Iewes, here∣tiques, scismatikes, and generally all such as are professed enimies to Chri∣stian religion. And to these also wée may add hypocrites. For it is no smal offence that the Lord him selfe in eue∣ry * 1.26 part of the Gospell doth so earnest∣ly persecute and blame. Amonge o∣ther thinges hee sayeth: The Lord of that seruaunt shall come in the daye wherein he loketh not for him, and in an houre that he shall not knowe off, and shall diuide him, and shall giue him his portion with hypocrites, where shalbe weeping and gnashing of teeth. Out of all doubt he signified the greatnesse of the offence by the sharpenesse of the punishment. This Church doeth followe the motions of the diuel, and the deuises, or imagina∣tions of her owne heart, and is bu∣sied and exercised in all kinde of blas∣phemie and wickednesse, wherein shée excelleth her selfe, and at last sincketh downe to hell, that shee be not in any place separated from that head wher∣vnto she hath so diligently or rather obstinately ioyned her selfe.

I knowe right-well that ye will obiecte against mée, for that I haue * 1.27 reckoned the hypocrites to bee in the outward communion and fellowship of the Militant Church, and nowe a∣gaine to accompte them of the compa∣nie of the diuels Church. Moreouer you will saye, That it is impossible that the same hypocrites maye take part of both Churches differing be∣twixte themselues, for that the Lord sayeth: Either make the tree good and the fruite good, or else the tree * 1.28 nought and the fruite nought. And Sainct Paule also sayeth, that there * 1.29 is no fellowship betwixt Christ and Belial, twixt lighte and darckenesse, twixt trueth and lying, and that hy∣pocrisie is lying and darckenesse. Héere therefore I perceiue a fitt place to shewe, by what meanes, and howe farre I may accompt hypocrites to be of the congregation of the Churche. First wee make a distinction or diffe∣rence of hypocrites. For there are cer∣teine hypocrites that put their confi∣dence * 1.30 in their humane iustice and e∣quitie, doeing all their woorkes open∣lye that they maye bee séene of men, firmely trusting, and stiffely standing to mens traditions.

To these it is a custome and pro∣pertie * 1.31 not onely to flie from y^e Church whiche teacheth the righteousnesse of Christ, but also to curse, detest, and to persecute it, with all crueltie. Such kinde of people were the Iewes and Iewishe Phariseis, with whome oure Lord Iesus Christe had much conten∣tion, and with whom euen at this day, the Church contendeth and maketh warres. These be the plaine and vi∣sible members of the diuels Church, and they are not to be counted of the outward Church, yea, they are not once worthie to be named in y^e Church of Christ.

Againe, there are some kinde of hy∣pocrites that are dissemblers, whiche neither giue any confidence to their owne righteousnes and iustice, nei∣ther yet doe greatly regarde the tradi∣tions of men. These kindes of peo∣ple neither hate the Church, nor flye from it, nor persecute it: but out∣wardly they agrée with it, professing the same faith, and participating the

selfe same Sacramentes: but in∣wardly and in minde they neither be∣léeue vnfeignedly & sincerely, neither doe they liue holilie. Of this sorte, some of them for a season will cleaue to the fellowship and company of the Church: and hauing any occasion gi∣uen, they wil fall from it as heretikes and scismatikes are wont to doe, and such as of fréendes are become eni∣mies. Other there be againe that ne∣uer fall from the Churche, but kéepe them selues in the fellowship of the Church all their life time, outwardly pretending and feigning Religion: but inwardly giuing them selues vp to their owne errors, faults and wic∣kednes: vnto whome without doubt the outwarde behauiour and fellow∣ship profiteth nothing at all. For we ought to liue for euer, and to partici∣pate all heauēly gifts with them that desire them, to ioyne in fellowshippe with the Church of God, not onely by outwarde and visible societie, but by inwarde communion and felowship, wherein consisteth life and saluation. Of which matter we will speake in conuenient place. Such Hypocrites or dissemblers hanging on the eccle∣siasticall bodie, are called members of the body, and are said to be of y^e church. Which matter that it may the better be vnderstoode of you all, we wil set it foorth by certeine parables.

We say that the wicked or hypo∣crites, be in like sorte in the Church, as chaffe is in the corne: which indéed is of an other nature, and is no corne. Like as therfore oft times their hang members vnto mens bodyes, either drye or rotten, or féeble, which mem∣bers although they haue no societie nor take parte with the liuely mem∣bers in the vitall spirite, yet by coup∣ling together and certeine stringes they cleane fast vnto the liuely mem∣bers, by meanes whereof they are al∣so called by men members and par∣tes of the body, whoe, lest they should in••ect the other, they cut them off: oft times they let them alone, lest by cut∣ting them off the whole bodie shuld be in danger of life: Euen so in like sort, we saye that hypocrites are in the church of Christe, though they be not vnited to the Church, either by the bond of the spirit, or offaith and loue: neither are they to be taken for liue∣ly members: yet are they suffered, lest some worse mischiefe happen to the whole bodie of the church and oft∣times they are cut off, wherby the bet∣ter health may come to the ecclesiasti∣call body. But let vs heare what the Euangelicall and Apostolicall testi∣monie saith. The Lord saith plainly * 1.32 in y^e Gospel, that in the lords field coc∣kell groweth vpp béeing soawen by a wicked man, whiche he forbiddeth to be plucked vpp, least that therewith the corne be plucked vp also. Beholde cockel soawen by an euil man (I say) by the Diuell him selfe, which is no corne, yet doeth it increase and is in the Lords fielde. Againe, the lord saith in the Gospel, The kingdome of hea∣uen is like vnto a nett, which beeing cast into the sea, draweth al maner of things vp with it, and when it is fil∣led it is brought to the shoare, and there men sitting reserue that which is good in a vessell, and that which is euil they cast away. Againe, beholde how ye may sée bothe good and bad to be drawen in the selfe same nett: and therefore in the selfesame kingdome, bothe good and euil to be reckoned. Al∣so * 1.33 in an other parable, there entereth one in among the guestes, which hath not on his wedding garment, who is suffered for a season, but yet at last

is cast out of doores by the Lord of the feast. In an other place, it is said that * 1.34 he hath a fanne in his hand, and clen∣seth the flower, and burneth the chaffe with vnquencheable fire. S. Paule in his Epistle to the Corinthes, putteth a * 1.35 difference, betwixt the professed and open enimies of Christes Church, and the impure sorte of men, who as yet are not quite repugnaunte and ad∣uersaries to the Church, and the name of Christe: If any man (sayth he) that is called a brother, be a theefe, or a whoremonger, or a couetous per∣son &c. with such an one see that ye eate no meate. For what doeth it be∣long vnto me to iudge of thē that be without? For God iudgeth them that are without. Without, that is to say, he placeth them y^• are not called bre∣thren, wthout the bonds & compasse of the Church, to witt, such as doe not acknowledge the name of Christe, or of the church. Within, that is to say, in the societie of the Church (I meane of the outwarde church) he reckoneth vp them that as yet doe acknowledge the Christian name, neither yet doe withstand ecclesiasticall discipline, though they thē selues in meane time be defiled and spotted with much mis∣chiefe. Of all men, S. Iohn the A∣postle spake plainliest saying, They * 1.36 went out frō vs, but they were none of vs. For if they had beene of vs, they had taried stil with vs. This séemeth to be a straunge kinde of spéeche. For if they which go out of the church had not bene in the societie of the church, how could they go out of the Church? Can a man come foorth of a place, in-the which he neuer came, or in which he neuer was? Therefore if hypocrits and euill men are gone out of the Churche, surely they were sometime in the Church, then to witt, when they had not as yet gone out of it, and did plainly shew what maner ones they were indéede. Againe, for that they went out of the Church, they mani∣festly shewe that they were neuer in∣déede the true and liuely members of Christe and the Churche, yet for a while they were numbered amōg the members of the Church. The Apo∣stle giueth the reason, it is the dispo∣sition of Christes true members ne∣uer to forsake Christe and his church, but to continue, and also to prosper and increase dayly more and more.

The Saincts and holie men truely doe offend or fall, but yet they doe not forsake Christe vtterlye. Da∣uid hauing committed adulterie and man-slaughter, cryeth out sayinge, * 1.37 Make me a cleane hart (O lord) and renew a right spirit within me. Cast me not away from thy presence, and take not thy holie spirite from me. O giue me the comfort of thy helpe againe, and stablish me with thy free spirite,

Sainct Peter denied the Lord, and the weake flesh ouercame a good spi∣rite, * 1.38 but immediatly (the Lord stir∣ring vpp his harte) he repented, and departing from euill company, he ad∣ioyned himselfe to the good fellowship of the Lord, who foretolde him of this greate fall, and thereto added these wordes, I prayed for thee that thy faith should not faile, and thou when thou art conuerted, confirme thy brethren. The same Peter also in an other place, what time manye fell * 1.39 from Christe, being demaunded whe∣ther he also prouided to departe? an∣swered, Lord to whome shall we go? Thou haste the word of eternall life. And wee beleeue and knowe that thou art Christe the Sonne of the liueing GOD.

Wherefore S. Iohn said verie truely, They went out frō vs, but they were none of vs. He addeth the reason, If they had bene of vs, they had stil tari∣ed with vs. Therefore bicause they continued not still with vs in the soci∣etie of Christ & the Church, they shew∣ed by their defectiō and falling away, what maner ones hitherto they haue bene: we accounted them to be mem∣bers of the Church, but they by their fallinge away, did declare, that they were chaffe in the Lordes corne. For as chaffe béeing not stirred nor fan∣ned, doeth séeme to be heauie with a graine of Wheate in it, but béeinge once moued it appeareth emptie and light, and by fanning is put aparte from the corne: so hypocrites béeinge light by reason of their defection, doe manifestly proue that they were neuer heauie with the séede of Gods worde, & that they were neuer the true corne of Christ.

From hence a generall and aunci∣ent * 1.40 opinion is gathered, that all that are saide to be the Church, and beau∣tifie themselues with the title of the church, are not by and by the Church. For Saint Iohn plainely addeth, But that it may be euident, that all be not of vs. We read how that S. Paule to the Romanes saith: They are not all Israelites which came of Israel, neither are they all children straight * 1.41 way because they are the seede of A∣braham, but in Isaac shall thy seed be called. Therefore the faithfull are the true and liuely members of Christe and of the Saincts. In meane season truely, so long as hypocrites or wic∣ked persons, not yet putting off their visours shall by their sayings and do∣ings declare what they are, that they may lawfully be cut from the church, who not yet breaking away by their owne accorde, do forsake Christ in the open fielde, and flie to the tents of an∣tichrist or the diuell, are knowen and taken to be the true inhabitants of the church, and are called the thurch and the members of the church, although God whoe beholdeth the heartes of al men, doe well inough discerne them. I will againe make this matter plaine by an example. As longe as Iudas the * 1.42 betrayer of Christ and mansleyer, did not vtter his craftie or rather moste wicked deuise, either by open déede or word, neither forsooke the companie of Christe and the Apostles, but did preache and prouide necessarie things of house shoulde for Christe, he was accounted for an Apostle and the stu∣warde of Christe, yea and for a mem∣ber of the Apostolique church. Yet the selfe same Iudas was called by the * 1.43 Lord, a Diuell, and when he spake of the electe, and of his true and liuelye members, he was most plainely shut out, so that there is no occasion of dout to think that Iudas was no member * 1.44 of the inwarde and holie Churche of God, though he were a member of the the outwarde Churche béeing recko∣ned in the number of the holie men. And therefore they speake not with∣out greate aduise that said: That of * 1.45 Gods Churche there was one visible and outward, an other inuisible and inwarde.

The visible and outwarde Churche is that which is outwardely knowen by men for a Church, by hearing Gods worde, and partaking of his Sacra∣ments, and by publique confession of their faith. The inuisible and inwarde is so called, not that men are inuisible, but because it is not to be séene with mans eye, and yet doeth appeare be∣fore Gods eyes, who beléeue truely, and who feignedly.

For the true beléeuers, are the true and liuely members of this inwarde Church: which before I called the mi∣litant Churche more strictly consi∣dered: but the other visible Churche comprehending both good and bad is more largely considered.

Now forasmuch as we haue said, that the Church militant vppon earth is marked by GOD with certeine * 1.46 tokens and markes, whereby it may be knowen in this worlde: it follow∣eth next, that we shuld speake of those outward marks of the church of God. And there are two speciall and prin∣cipall markes. The sincere preaching of the word of GOD, and the lawfull partaking of the sacraments of Christ. Wheras some add vnto these, the stu∣dy of godlinesse and vnitie, patience in affliction, and the calling on the name of God by Christe: but we in∣clude 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 wa∣ter 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 salua∣tiō 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, wherevp∣pon 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 Ierusa∣lem, and they demaunding what they should doe, Peter aunswered, Repent, * 1.47 and be ye euery one baptised in the name of Iesus Christ for the remissiō 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. * 1.48 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 my∣steries of the Word and Sacraments of the Church, than are recited in these wordes, They continued in the doc∣trine of the Apostles, and in doing almes deeds, and in breaking of bread, * 1.49 and prayer, where ye may sée the sup∣per of the Lorde, an other sacramente adioyned to the sacramēt of baptisme, also the desire and studie of vnitie and loue, and the calling vpon the name of God.

These things béeing thus sufficient plaine and firme enough, yet notwith∣standing I will add other testimonies out of the holie Scriptures. Concer∣ning the token of Gods worde, or the preaching of his Gospel, the Lord him self speaketh by Esaie y^e Prophet, say∣ing: * 1.50 I will make this couenant with them, My spirite that is come vppon thee (the church) and my words whi∣ch I haue put in thy mouth, shall ne∣uer 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 y^e gospel also the Lord Iesus saith: He that is of God

doeth heare the word of God. A∣gaine, * 1.51 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 e∣uer. And againe, He that loueth me * 1.52 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. * 1.53

Now as touching the markes and tokens of the Sacramentes, Saincte Paule, speaking of holie Baptisme, * 1.54 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 par∣takers * 1.55 of the same bread. Is not the cup of blessing which we blesse, par∣taking 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 kéepe vs in the same.

All these testimonies properly (as I said a little before) doe belong vn∣to * 1.56 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 béelong: notwithstan∣ding because these also doe heare the voice of the shepheard outwardly, and insue vertue, and opēly or outwardly are annexed to the elect and true be∣léeuers in the partaking of the sacra∣ments, yea vnto y^e true body of christ, for those outwarde signes sake, they are accoūted to be in y^e 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 de∣clare and note, the members of the Church. For there are certeine speci∣all members, who although they want these markes, yet are they not exclu∣ded 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 congrega∣tion and companye of them that call vpon God, or that receiue the Sacra∣ments: 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 ne∣cessitie, as imprisonmēt, sicknes, or be∣ing let by sōe other vrgent cause, they cannot attaine vnto that whiche they earnestly desire, and yet for all that, they are the true and liuely mem∣bers of Christe and of the Catholique church. In times past the Lord insti∣tuted or appointed to the people of Is∣rael a visible Churche, whiche he esta∣blished 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 sacri∣fice, or else had railed at it, or in sted of the order of worshipping GOD that was appointed, had embraced any o∣ther kinde, truly he was not accoūted at al to be of the order & number of the people of God. And yet it is certeine, that there were an innumerable com∣pany of men dispearsed throughout the whole world among the Gentiles, who neuer did, nor could, communi∣cate with this visible companie and congregation of Gods people: and yet

notwithstanding, they were holy mē∣bers of this societie and communion, and the friends of the almightie God. There were a great many of the chil∣dren of God, with Ioachim and Ie∣chonias, taken prisoners by Nabugo∣donosor, and brought captiue into Ba¦bylon, 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 déede it did little auayle a great manye, to be in the visible assem∣blies 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 faithfull dispersed on the seas, condemned to the galleys for the con∣fession of the true faith: we may find many that be holden in captiuitie vn∣der Antichrist, of the whiche we will speake in the next Sermon folowing: we may finde also a wonderful many in Graecia, Natolia, Persia, Arabia, or in Africa, being y^e seruants of Iesus Christe, and worthy members of the catholique church of Christ, being shut out and debarred from the holy myste∣ries of the christians, through impiety & crueltie of Machomet, neuertheles, we shall finde them almoste nearely ioyned together in one spirit, and one faith, with all the true members of the Church, and marked also with visible signes. Therefore, the word and the Sacraments by common decrée, are the markes of the Church, not putting apart or disseuering the faythful from the communion and societie of other faithfull, being by some necessitie shut out from the visible companie of those that are faithfull.

But to the perfect vnderstanding * 1.57 of the markes of the Churche, this be∣longeth also, and that most principal∣ly, that it is not enough to brag of the worde of God or of the scripture, vn∣lesse also we imbrace, reteine, and de∣fende the true sense, and that which is agréeing with the articles of faith. For if ye corrupt the sense of the scri∣pture, and vrge the same in the chur∣che, then dost thou not bring foorth the sincere scripture it selfe, but thyne owne opinion, and thy fansies, which thou hast deuised of thine owne mind. The Churche of the Arrians did not refuse the word of the Lord, but rather laboured both to beautifie and defend their owne blasphemous errours, by the testimonies of holy scripture. That Church denyed our Lord Iesus Christe, to be of one substaunce with God the father: which thing, sith that the sense of the scriptures, and of the auncient faith amonge the chiefest pointes of our faith doth both affirme and vrge, truely it alleadged not the sincere and pure word of God, how so euer it boasted of it, but an adulterate word, yea, and thrust in and defended her heretical opinion, for the true and perfect meaning of the holy scripture: and therfore it had not the true mark of the Church, neyther was it the true Church of God. By this one vnhap∣pie example, we may iudge of al other Churches of heretiques: who thoughe they séeme not to be voyde of the testi∣monie of Gods worde, yet for all that in very déede, they haue no puritie of Gods word in them.

That whiche we haue sayde con∣cerning * 1.58 the worde of God, is also ne∣cessarily to be vnderstoode of the vse of the Sacraments: for except they be orderly and lawfully vsed, I say, in that order, in the which the Lorde him

selfe instituted them, they are no markes or signes of the Churche of God.

Ieroboam truely sacrificed, yea, he sacrificed vnto God: but bycause * 1.59 he sacrificed not lawfully, he was ac∣counted a straunger, and a faller off from the true Church of God. Yea, Dauid him selfe brought with greate * 1.60 deuotion and much ioy and melodie, the Arke of the Lorde of hostes: but bicause he carryed it not lawfully vp∣pon the shoulders of the priestes, by and by, in steade of greate ioy, the ex∣céeding sorrowe which folowed decla∣red, that it is not enoughe to vse the Sacraments and ordinances of God, vnlesse ye vse them lawfully, whiche if you doe, God will acknowledge you for his.

Moreouer, those which of old were * 1.61 baptised of heretiques, were not for that cause rebaptised againe by the auncient catholikes: bycause the he∣retiques baptised not into the name of any man, or into y^e societie of their errours or heresies, but baptised In the name of the Father, and of the Sonne, and of the holy Ghoste: ney∣ther did they inuocate their owne name, or the name of Archheretiques, but of Iesus Christe. Wherefore, not the baptisme of heretiques, but the baptisme of the Churche, yet mi∣nistred by heretiques, they not refu∣sing, they allowed not the Churches of heretiques, as knowne to be true by true signes: but they acknowledged that heretiques vse thinges properly belonging vnto the true Church: ney∣ther that it doth any thing at all dero∣gate or take from a good thing, if any wicked or euill man doe administer it.

We doe not acknowledge at this day, the vpstart Romishe Churche of the Pope (we speake not nowe of that olde Apostolique Churche) to be the true Churche of Christe, yet we doe not rebaptise those which were bapti∣sed of the priestes, embrued with Po∣pish corruption. For we knowe that they are baptised with the baptisme of Christes church, and not of the Pope, in the name of the holy Trinitie, to the articles of the Catholique faith, not to errors, not to superstitions, and papisticall impie∣ties. Finally we confesse, that not at this day the vnworthinesse of the mi∣nister can derogate any thinge from the seruice of God. In like sorte also we refuse not the Lordes prayer, or the Apostles Créede, or finally the ca∣nonicall Scriptures themselues: bée∣cause the Romishe churche doeth also vse them: for she hath them not of her selfe, but receiued them from the true church of God. Wherfore we vse them in common with her, not for the Ro∣mish churches sake, but because they came from the true church of Christe, doe we vse them.

Beside those outwarde markes of the church, which the true beleuers * 1.62 haue common with hypocrites, there are certaine inwarde markes special∣ly belonging onely to the godly: or els if you will, rather call them bondes or proper giftes. These doe make the outwarde markes to be fruitfull, and without the outwarde markes, being by some necessitie absent, doe make men worthie or acceptable in the sight of God. For without these no man can please God: in these there∣fore is the true marke of Gods chil∣dren. And those be the fellowship of Gods spirite, a sincere faith, and dou∣ble charitie.

For by these the faithfull, béeing the true and liuely members of Christe, are vnited and knit together, first vn∣to their head Christe, then to all the members of the ecclesiasticall bodye. And the consideration héereof doeth chiefely belong to the knowledge of the true Churche of GOD, whiche though she should suffer rotten mem∣bers, yet is she not defiled of them tho∣rough their outwarde coniunctiō. For with continuall studie she laboureth by all meanes to kéepe her selfe vnde∣field to God. And first of all the Euan∣gelicall and Apostolicall doctrine doth teach vs, that Christe is ioyned to vs by his spirit, & that we are tyed to him in minde or spirite, by faithe, that he may liue in vs, and we in him. For the Lord cryeth out in the Gospel, say∣ing: If any man thirst, let him come * 1.63 to me and drinke. He that beleeueth in me (as the Scripture saith) shall haue streames of liueing water flow∣ing out of his bellie. To which say∣ing by and by the Euangelist addeth this: But this he spake concerning the spirite which they should receiue that beleeued in him. Againe he pro∣mising in his Gospell, his spirite vnto his Disciples, yea euen vnto all his faithfull, which shoulde abide with them for euer, sayeth: In that day ye shall knowe that I am in my father, * 1.64 and you in me, and I in you, to witt, by the holie Ghoste. Iohn the Apostle expounding it, and saying, By this we knowe that he dwelleth in vs, by the spirite that he gaue vnto vs. And a∣gaine, * 1.65 By this we knowe that wee dwell in him and he in vs, because he * 1.66 hath giuen of his spirite vnto vs. S. Paule, the vessell of election, diffe∣reth not from Saincte Iohn, writing and saying to the Romanes, If any man hath not the spirite of Christe, * 1.67 the same is none of his. And whosoe∣uer are led by the spirit of God, they are the children of God. Now as tou∣ching true faith, which tyeth vs vnto, * 1.68 the Lord, S. Paule saith: I liue now, yet not I, but Christe liueth in me. But the life whiche I now liue in the flesh, I liue yet thorough the faith of the sonne of God, who loued me, and gaue vp him selfe for me. And againe * 1.69 he saith, Christe dwelleth in our har∣tes thorough faith. With which say∣ings, * 1.70 Sainct Iohn the Apostle agrée∣ing againe, saith: Whosoeuer confes∣seth that Iesus Christe is the sonne of God, God dwelleth in him, and hee in God. For the Lord him selfe be∣fore * 1.71 that, said in the Gospell, He that eateth my fleshe and drincketh my bloud, dwelleth in mee, and I in him. And he eateth Christes flesh and drin∣keth Christes bloud, that beléeueth.

Therefore Christe our Lorde is ioyned vnto vs in spirite, and wée are tyed to him in minde and faithe, as the body vnto the head: they there∣fore that lack this knotte and bonde, that is, that haue not the spirite of Christe, nor true faith in Christe, are not the true and liuely members of Christe: the Lord him selfe in the gos∣pell, witnessing and saying: If a man abide not in me: he is cast foorth as a branch and withereth, and men ga∣ther them, and cast them into the fi∣er and they burne. Which words of our sauiour the Apostle imitating, * 1.72 (as we said euen now) said, He that hath not the spirite of Christ, is none of his. But they that are not destitute of the spirite of Christe, are inflamed with the loue of God. Neither do we separate loue from faith, the same S. Iohn so teaching vs & saying, God is loue, and he that dwelleth in loue dwelleth in God, and GOD in him. * 1.73

For the Lord saith in the gospell, If a man loue me, he will kepe my word, and my father will loue him, and we wil come vnto him, & wil dwel with him. But although properly faith ioine vs to our head Christ, yet the same al∣so doth knit vs to all Christes mem∣bers vpon earth. For whereas there is but one faith of them al, and there∣fore the same spirit, there can not but be the same mouth, the same minde, & the same sentence amongest them all: although faith be not nowe taken on∣ly for a confidence in the mercy of God through Iesus Christe, but also for an outwarde confession of fayth. For we all confessing one faith, and one and the selfe same head, with one spirite and mouth, we also together professe that we all are members of one and the selfe same body. Neither is there any thing else in the worlde, that more vnappeaseably disseuereth the mindes of men, than the diuersitie of faith or religion: and therfore there is nothing that maye more nearely ioyne vs together, than vnitie of faith. We come nowe to speake of loue, whiche I sayde, ioyneth together the members of the ecclesiasticall body, mutually amongst them selues. The Lord saith in the gospel, A new com∣mandement * 1.74 giue I vnto you, that ye loue one an other: as I haue loued you, that ye also loue one an other. By this shall all men knowe that ye are my disciples, if ye haue loue one to an other. It is therfore out of doubt, that the onely marke of the church next af∣ter faith, is loue, a bond most firmely knitting together all the members. This groweth from the communion of Christ, and vnitie of the spirit. For insomuch as Christ the king, the head, and highe Byshop of the catholique churche, enduing vs all with one and the same spirite, hath made vs all his members, the sonns of God, brethren and fellow heires, whom vndoubted∣ly he loueth tenderly: euery faithfull man can not choose, but with feruent loue embrace the members and fel∣lowe heires of their king, their head, and their high Byshop. For Iohn the Apostle saith, Euerie one that loueth * 1.75 him that begatte, doth loue him also that is borne of him. If any man say, I loue God and hateth his brother, he is a lyar. For howe can he that lo∣ueth not his brother whome he hath seene, loue God whome he hath not seene? Paule to the end that he might moste properly expresse before oure eyes, and as it were set to viewe and beholde this vnitie and agréement of the members, vseth a parable taken from the members of a mans body, and saith: For as we haue many mē∣bers in one body, and all members * 1.76 haue not one office, so we being ma∣ny are one body in Christ, and euery one, one an others members. The same in the twelfth chapter of the first Epistle to the Corinthians, more largely and plainely expounding, ioy∣ning together of the heade and the members, and that chiefly by the sayd parable of the members of a mans body, and publishing it very eloquent¦ly, witnesseth, that betwéene the high∣est members of the churche and the lowest members of the same, there is a very greate and apt consent, and moreouer, a diligent care, and a helpe both continuall and most faythfull. Of all whiche it appeareth, that the markes of the true & liuely church of Christ, are the cōmunion of the spirit of Christ, sincere fayth, & christian cha∣ritie: without the which thinges, no man is partaker of this spirituall bo∣dy. By these thinges also it shall be

easie to iudge whether thou art in the fellowship of the churche, or thou art not. Moreouer, we gather out of those * 1.77 things which we haue hitherto dispu∣ted touching the markes of Christes churche, from whence is her original, & also how the church is planted, spred abroade & preserued. Her originall is heauenly, for S. Paule speaking of y^e churche, saith: Ierusalem which is a∣boue, * 1.78 is free, which is the mother of vs all. Therefore he calleth the church heauenly, not that it dwelleth altoge∣ther in heauē, but that she being here on earth, hath a heauenly beginning. For, y^e children of God are not borne of flesh & bloud, but from heauen, by y^e renuing of y^e holy spirit, who through the preaching of Gods word, planteth faith in our hearts, by which faith we are made the true members of Christ & his church. For Peter saith, Ye are borne a newe, not of mortal seed, but * 1.79 of immortall, by the worde of God, whiche liueth and lasteth for euer. And Paul saith, I begat you in Christ * 1.80 Iesu through the gospel. And y^e same apostle saith in an other place, Faith cōmeth by hearing, and hearing cō∣meth * 1.81 by the word of god. Since ther fore faith cōmeth by hering, & hearing by the word of God, and that specially * 1.82 by the word of God, the church truely can by no meanes spring or be buil∣ded by the decrées & doctrines of men. Therefore we affirme, that onely the word of god is apt for the building vp of the church of God. Mens doctrines set vppe mens churches, but Christes word buildeth the Christian churche. For the doctrines of men proceede of flesh and bloud. But Peter confessing Christ with a pure faith, and therfore grounded vpon Christ, who is y^e foun∣dation of y^e church, heard these words of Christ him selfe, Fleshe and bloud * 1.83 hath not reuealed these thinges vnto thee, but my father which is in heauē. And therefore Paule saith, When it pleased God that I should preach his * 1.84 sonne among the Gentiles, I confer∣red not of the matter with fleshe and bloud. &c. He also most manifestly a∣bolishing all doctrines of men, from y^e setting vp & building of faith and the church, & only commending the word of God, saith to the Corinthians, My word and preaching stood not in the * 1.85 enticing spech of mans wisdome, but in plaine euidence of the spirit & of power, that your faith should not be in the wisdome of men, but in the po∣wer of God. To this now perteineth these testimonies of Christ. He that is of God, heareth Gods word. Againe, * 1.86 He that is of the truth, will heare my * 1.87 voyce. And againe, more plainely he * 1.88 saith. The shepe wil follow the shep∣heard, bicause they know his voyce. They will not follow a stranger, but wil run away from him, bicause they know not the voice of strangers. But vnder the voice of straungers, we in∣clude all traditions and decrées of mē, differing from the doctrine of Christ: to which traditions y^e apostle S. Paul doth attribute the shape of wisdome, * 1.89 but the truth he denieth them, & caleth * 1.90 them superstitious. For our lord him selfe in the gospel, bringeth foorth of y^e prophete Esaie y^e immutable saying. They worship me in vaine, teaching * 1.91 for doctrines mens preceptes. Let vs therefore holde, that the true church is not built by mans decrées, but y^• she is founded, planted, gathered together, & builded onely by the word of Christe. We doe adde that it is out of doubt, y^• * 1.92 the church of God is preserued by the same word of God, least at any time it should be seduced, or least it shuld slip & perish, & y^• neither can it at any time

be preserued by any other meanes. Paul againe witnessing and saying, Christ hath giuē some to be apostles, & some prophets, & some Euāgelists * 1.93 som pastors, & techers for the gathe∣ring together of the Saintes for the work of the ministerie (that is to say, to teach & preach the word, (& for the edification of the body of Christ, till we al meete together in the vnitie of faith, and knowledge of the sonne of God, vnto a perfect man, & vnto the measure of the age of the fulnesse of Christ, that we hēceforth be no more children, wauering & carried about with euery winde of doctrine by the deceit of mē, (marke, I praye, howe mens doctrines are condēned againe with great & inuiolable authoritie) & with craftinesse, whereby they lay in wait to deceiue. But let vs folow the truth in loue, & in al things grow vp into him whiche is the heade, that is, Christ: by whom al the body being coupled and knit together by euery ioint, for the furniture therof, (accor∣ding to the effectual power which is in the mesure of euery part) receiueth increase of the body, vnto the edify∣ing of it selfe in loue, increaseth the body vnto the edifying of it self thro¦ugh loue. These words of the apostle are so plaine, y^t they néed no better ex∣positiō thā they haue of thē selues. In this place also y^e order & maner of the church by y^e preaching of Gods word, shuld of right be set downe, which ma∣ny doe terme & call y^e ministerie of the word, or of y^e church: but we wil speak of y^e (God willing) in the third sermō. It shalbe sufficient in this place to de¦fend, y^t our Lorde God, hauing giuen doctours vnto the church, doth found, build, mainteine, & inlarge the church by his word, yea, by his word only.

There come two things now to be cō∣sidered. First that the church of good for y^• continual and constant studie of y^e word * 1.94 of God, is called propheticall, & aposto∣lical, ye, & also orthodoxical. For it is cal∣led prophetical or apostolical, bicause by y^• trauell of y^e prophets & apostles it was first builded, & by their doctrine is pre∣serued euen at this time, & shall by it be spred abroad, euē vnto y^e end of y^e world. It is called Orthodoxical, bicause it is soūd of iudgement, opinion, & faith. For w^tout y^e church there is no true faith, nei¦ther any perfect doctrine touching true vertue & felicitie. The faith & doctrin of the church, was reuealed from God him self, by Adā & the patriarchs, by Moses & the prophets, by Christ and the apostles. Wherby she elsewhere is named a mo∣ther, whereof we will speake in the next sermon. Secondarily, y^t the succession of * 1.95 doctor or pastors of y^e church, doth proue nothing of it selfe, w^tout y^e word of God. The chāpions & defenders of y^e papisti∣call churche do boast, y^t they haue a most certein marke of the apostolique church, to wit, in y^• continuall succession of bi∣shops, cōming from S. Peter by Clemēt y^e first, & so to Clemēt y^• 7. & to Paul y^• 3. who died of late, & so cōtinuing to Iulius y^• 3. not lōg agoe created. Moreouer, they add, y^t al such members are cut off, as do separate themselues from y^e church, in y^t which only that apostolical succession is found. And we do not deny, but that the right succession of pastors in y^e primitiue church, was of gret weit. For thei which then were call pastors, were pastors in déed, & executed the office of pastors. But what maner of pastors they haue ben a great many yeares, which of the rout of Cardinals, mitred bishops, & sophisters, haue ben caled pastors, none is ignorāt, but he which is altogether w^tout any vnderstāding. The Prophete Zacharie heard these words spoken to him from y^t lord: take to thee yet the instruments of

a foolish shepherd, for loe, I wil raise * 1.96 vp a shepheard in the lande, whiche shall not looke for the thing that is lost, nor seeke the tender lambs, nor heale that that is hurt, nor feede that that standeth vp: but he shal eate the flesh of the fat, and teare their hoofes in pieces. Woe be to the idle shepe∣heard, that forsaketh the flocke. &c. Therfore neuer a whit more do these men proue by their continuall succes∣sion of Byshops, who teache not the worde of God sincerely, nor execute the office and dutie of Pastours, than if they shuld set before the eyes of the world a companie of Idols. For who dare denie, but that a great part, yea, the most part of the byshops of Rome since Gregorie the great, were suche maner of Idoles, suche kinde of wool∣ues and deuourers, as are described by the Prophete Zacharie? What than I praye you can the continuall succession of such false pastors proue? Yea, and they which were of the later time, did they not fill almost the vni∣uersall churche, with the traditions of men, and partly oppressed the word of God, and partly persecuted it? In the ancient church of the Israelites, there was a continuall order of succession of byshops, without any interruption thereof, euen from Aaron to Vrias, who liued vnder Achas, and to other wicked byshops also, falling from the word of god, to the traditions of men, yea, and also idolatrie. But for all that, that succession did not proue the idolatrous byshops, with the churche that claue vnto them, to be the true byshops of God, and the true church of God. Truely the true Prophetes of God, the sounde & catholique fathers, preaching only the word of God with∣out mens traditions, yea, cleane a∣gainst all traditions, were not able to reckon vp any continual succession of priests their predecessours, to whome they them selues should succéede, & yet notwithstanding, they were most ex∣cellent lights, & worthy members of y^e church of God: & they which beleeued their doctrine, were neither Scisma∣tiques, nor heretiques, but euē to this day are acknowledged to be the true church of Christ. When Christe our Lord the blessed son of God, did teach here on earth, & gathered together his church, the succession of byshops was on his aduersaries part. But they for that cause were not rulers of the true church of God, & Christ of the heretical church. The apostles of our lord could not alledge for thē selues & their doc∣trine, a succession of bishops not inter∣rupted: for they were ordeined of the Lord, who was also him selfe created of God the high priest for euer, after y^e new order of Melchisedech, without y^e succession of the order of Leuie, & yet the church y^• was gathered by them, is acknowledged of al men to be the true & holy church. The Apostles thēselues wold haue none other to be accounted for their true felowes & successors, but those who walked vpright in y^e doctrin & way of Christ. For notable & mani∣fest is y^e saying of Paule, Be ye the fol∣lowers of me, euen as I am of Christ. * 1.97 And though he speaketh these wordes to al the faithful, & not only to y^e mini∣sters of Gods word, yet those wold he chiefly haue such followers of him, as y^e residue of cōmon christians, y^t is to say, euery man in his vocation & cal∣ling. The same Apostle speaking at Miletū with y^e bishops of Asia, amōg other things saith. I knowe this, that after my departing shall grieuous * 1.98 wolues enter in among you, not spa∣ring the flocke. Moreouer, of your owne selues shall men arise, speaking peruers things to draw disciples after thē. Paul y^• apostle not frō any other

place, than out of the apostolique chur∣che it selfe, yea, out of the companie or assembly of Apostolique Byshops and Pastours, fetcheth out of the woolues and deuourers of the Church.

But could not these (thinke you) al∣lege the Apostolique successiō for them selues and their most corrupt cause, that is to say, that they be descended from Apostolique Pastours? But for so much as forsaking the trueth, they be fal••e from the faith and doctrine of the Apostles: the ofspring and Apo∣stolicall succession, doth nothing at all make for them. Therefore we con∣clude, that the continuall succession of Byshops by it selfe proueth nothing, yea rather, that that is no lawful suc∣cession whiche wanteth the puritie of the doctrine of the Scriptures and A∣postles. And therefore Tertullian greatly estéeming (and that worthily) * 1.99 the continuall succession of Pastours in the Churche, yet requireth the same to be approued by the sinceritie of Apostolique doctrine: yea, hée acknowledgeth those Churches whi∣che are instructed with pure doctrine, and yet not able to make any recko∣ning of succession of Byshoppes, to be Apostolique Churches. If anye man require the words of the author, they be these. But if there be any chur¦ches that dare presume to plant them selues in the very age of the apostles, that therfore they may seeme to haue bene planted by the apostles, bicause they were vnder the Apostles, wee may say thus: Let them bring foorth the first beginning of their churches, let them turne ouer the order of suc∣cession of their Byshops, so by succes∣••ions going from the first beginning, that that first Byshop of theirs maye be found to haue for his authour and predecessour, some one of the Apo∣stles and apostolical sort of men, and yet such an one as cōtinued with the Apostles. For by this meanes the A∣postolique churches giue their iudg∣ment. As the church of Smyrna testi∣fieth, that they had Polycarpus pla∣ced there by S. Iohn. And as the chur∣che of Rome sheweth, that Clemens was appointed by S. Peter. And as in like sort also, other do shew for them selues, who haue their ofspring of A∣postolique seede, placed in their By∣shopricks by the Apostles. Let here∣tiques faine some such matter. (For after their blasphemies, what is vn∣lawful for them?) But albeit they doe faine, they shal not preuaile. For their owne doctrine being compared with the doctrine of the Apostles, by the diuersitie & contrarietie therof shall shewe, that it had neyther Apostle, nor Apostolicall man for the author: Bicause, as the Apostles taught no∣thing that was contrarie among thē selues: euen so, Apostolicall men set forth nothing contrarie to the Apo∣stles: but only such as fel away from the Apostles, and taught other doc∣trine. In this manner therefore may those Churches appeale, who albeit they can bring for their authour none of the Apostles or Apostolique men: as those that are of farre later time, & are but nowe daily erected, yet they a∣gréeing in one faith, are neuerthelesse counted Apostolicall, for the likenesse of the doctrine. The selfe same au∣thour speaking of the auncient church * 1.100 of Rome, and gathering the summe of that it either taught or learned, saith: Happie is that Church to which the Apostles haue vttered all their doc∣trine, with their bloud: where Peter in suffering is made like to the Lord: where Paul is crowned with the like end that Iohn had: where the Apo∣stle

Iohn after that he was plunged in hote scalding oyle, felt no paine, & was banished into the Isle. Let vs see what it lerned, and what it taught, & how it doth agre with the churches of Africa: it acknowlegeth one god the maker of all things, & Iesus Christ the sonne of God the creator, borne of the virgine Marie: & the resurrectiō of the flesh: it ioyneth the lawe & the Prophets with the doctrine of the Euāgelists & Apo∣stles, & frō thē drinketh that faith: bap¦tiseth with water, clotheth with the ho¦ly ghost, feedeth with the lords supper, exhorteth with martyrdome, & cōtra∣rie to this institutiō receiueth no man. This is the institution. Thus far Ter∣tullian in his booke which he intituled, Of the prescription of heretiques. The last thing that is to be noted is this: that the lord God not only of old & vnto this * 1.101 time, but in these daies also, giueth doc∣tors and pastors to the church: doctors I say, and not leaders, and captaines of hostes and armies of men, not princes, not souldiers, not craftie men, vsing de∣ceitful meanes which in these days they call practises. For by no other meanes or maner, nor by no other instrument, than by the doctrine of truth and founde & simple godlinesse, is that holy & catho∣lique church of God, built vp, fenced, & preserued, wherof at the beginning sim¦ple men & Christes Apostles, by y^e prea∣ching of the gospel laid the foundation. Paule therefore remoueth all worldly wisedome, and saith: I was among you (Corinths) in weaknesse and in feare, & in much trembling, neither stoode my * 1.102 worde & my preaching in the enticing speach of mans wisedome, but in plain euidence of the spirit & of power, that your faith should not be in the wise∣dome of men, but in the power of god. The same apostle also banisheth al craf∣tie counsel, with al sorts of deceite, whē writing to y^e Thessalonians, he saith. Our exhortation was not by deceit * 1.103 nor by vncleanesse, nor by guile. But as we were allowed of God, that the gospel should be cōmitted vnto vs: e∣uenso we spake not as thei that please men, but god, which trieth our harts. Neither yet did we euer vse flattering words, as ye knowe, nor coloured co∣uetousnesse, God is recorde, neyther sought we praise of men. &c. Wher∣fore he is greatly deceiued & madde, y^e thinketh y^e church can either be gathe∣red togither, or being gathered, can be mainteined & preserued w^t practises, y^t is to say, with crafty counsels, & sub∣tile deceits of men. It is truly said of the common people, That, the same is ouerthrowne againe by mans wise∣dome, which was first built by mans wisdome. Besides this, the Lord him selfe doth remoue force & armes frō y^e building of the church, since he forbids his disciples the vse of sworde, & vnto Peter ready prest to fight, saith, Put * 1.104 vp thy sword into the scabberd. Nei∣do we euer reade y^t any were sent of y^e Lord as souldiers, which with armed force shuld bring the world in subiec∣tiō. But rather y^e scripture witnesseth, * 1.105 the great enimie of God, Antichrist, shalbe destroied with y^e breth of Gods mouth. Wherefore there is no doubt, that all those thinges which are reade in diuers places of the prophets, and chiefly in y^e 12. of Zacharie, cōcerning wars to be made against all nations, by y^e apostles & apostolical men, ought to be figuratiuely expounded. For the Apostles according to their manner, fight as apostles: not w^t speare, sword, & bowe of carnal warfare, but of spiri∣tual. The apostolical sword is y^e word of god. Yet in the meane time no man denieth, but y^t the wepons of carnal or corporal warfare, haue béen profitable

somtime to apostolicall men, and to the church, & do good euē at this day. No mā denieth y^e God doth ofttimes vse y^e helpe of souldiers & magistrates, in defēding y^e church against the wicked, & tyrants. Yea, rather al men wil confesse, y^t a good and godly magistrate oweth a dutie to∣ward y^e church of God. For not without great cause y^e worthy prophete of God, Isaie, calleth kings noursing fathers, & Queenes noursing mothers. Paul be∣ing * 1.106 oppressed of y^e Iewes in the temple of Ierusalem for preaching of y^e gospel * 1.107 amongst y^e gentiles, by y^e army of Clau∣dius Lysias y^e Romane tribune is taken away, and rescued. And not long after * 1.108 there was sent with the Apostle by the same Tribune, no small companie of souldiers, to wit, a troupe of horsmen, & certeine companies of footmē, by whom he was brought safely to Antipatris & Caesarea, before Foelix the Proconsul of Iudea.

Whiche thing is not rashly with so great diligence, & at large remembred by Luke in y^e Actes of the Apostles. The Ecclesiastical history reciteth many ex∣amples of holy princes, whiche haue de∣fēded & succoured the church. But these things in another place in som measure I haue intreated of, in the. 7. and 8. ser∣mons (as I remēber) of the second de∣cade. And thus farre of the originall of the churche of God, and of the increase and preseruation of the same haue we spoken.

In this place, it séemeth vnto me, not vnfitly may y^e famous question be hand * 1.109 led or briefly expounded, whether the church of god may erre? which, y^t it may more plainely be vnderstoode, I will briefly discusse the parts of this questi∣on. I haue taught that the catholique church of God doth comprehend, firste, the blessed spirites in heauen, then all faithfull Christians here on earth, vnto whom I say did cleane the wicked, or hypocrits, feyning faith for a season. Now therfore, if we vnderstand by y^e church the blessed spirits in heauen, y^e church can neuer erre. But if we vn∣derstand the wicked or hypocrits ioy∣ned & mingled with the good, & the wic¦ked alone by them selues, they do no∣thing else but erre: but as they are ioy¦ned vnto y^e good & faithful, & do follow thē, they eyther erre, or they erre not. For y^e church of y^e good & faithfull here¦vpon earth doth erre, & doth not erre. Which thing we will declare when we haue weyed the diuersities of er∣rors, and gathered y^e number of them together wholy in a bundle. Errours, some be of doctrine and faith, & some be of life and maners. And what ma∣ner of ones either of them be, I think there is no man but knoweth. Let vs sée then, whether y^e church of the faith∣ful vpon earth doe erre or no, and if it erre, in what point, or howe farre it erreth. As concerning the manners and life of the church, it can not who∣ly and clearely acquite it selfe of er∣rours: that is to say, frō sinne. For al∣wayes so long as it is liuing here on earth, it prayeth hartily, And forgiue vs our trespasses, as wee doe forgiue * 1.110 them that trespasse against vs. And GOD for his mercies sake doth al∣wayes * 1.111 purge in his Saints, all dregs and infirmities, as long as they liue in this world, continually renewing and defiling the elect. I am not igno∣rant what may here hinder thée (faith∣full hearer). If the churche (sayest thou) be not holy, and pure, howe is it * 1.112 called of the apostle holy without spot and wrinkle? I answere, if thou wilt acknowledge no churche vpon earth, but that which is altogether without blemishe, thou shalte be forced to ac∣knowledge none at all.

For there shall neuer be any suche kinde of Church remayning on earth, where The moste righteous God, as the Scripture witnesseth, hath shutte vppe all things vnder sinne, that he might take mercie on all men.

S. Paule therefore doeth call the church, pure, without spot or wrinkle, through the benefite of Christes sanc∣tification: not that by her selfe, while she is in the flesh, she is without spot, but for that those spots in déede other∣wise cleauing vnto her, through the innocencie of Christ, to those that im∣brace Christe by faith, are not impu∣ted: sinally, for that y^e selfe same church in the world to come shall be without spot or wrinckle. For hauing put off the fleshe, & cast off all miseries, it shal at length be brought to passe, that she shall want nothing. Besides this, it is saide, that the church is without spot, because of the continuall studie of the church, wherby she laboureth and tra∣ueileth by all meanes, that as farre as it is possible, she may haue as fewe spottes as maye be. And by that meanes, and chiefly by the benefite of imputation, the church erreth not, but is moste pure and without sinne.

Moreouer, as touching doctrine and faith, y^e church of Christ doth not erre. For it heareth the voice of the shepe∣herd only, but the voice of straungers she knoweth not: for she followeth her onely shepheard Christ, saying: I am the light of the world: he that follo∣weth * 1.113 me, shal not walk in darknesse, but shall haue the light of life. Paule also to Timothie saith. These thinges hitherto haue I writtē vnto thee, that * 1.114 thou maist know how thou oughtest to behaue thy selfe in the house of God, whiche is the Church of the li∣uing God, the piller and grounde of * 1.115 trueth. But the Churche is the piller and ground of truth, for that being sta∣blished vppon the foundation of the Prophetes and Apostles, Christe him selfe, which is the euerlasting truth of God, & the only strength of the church, receiueth this by fellowship, which it hath with him, that she also mighte be the piller and foundation of the truth. For the truth of God is in the church, and the same throgh the ministerie of the church, is spread abroade: and be∣ing assaulted and warred againste by the enimies, abiding sure, is not ouer∣come: so farfoorth, as being made one body with Christe, she doth perseuere in the fellowship of Christe, without whome she can do nothing. Againe, the same church doth erre in doctrine and faith, as oftēn as she turning from Christ and his word, goeth after men and the counsels and decrées of the flesh. For she forsaketh that thing that hath hitherto stayd that she erred not, which is the word of God and Christ. I thinke no man will denie, that the greate congregation of the people of * 1.116 Israell in the desert, was an excellent Churche of God: with the whiche the Lord made a couenaunt, and bounde him selfe vnto it, by Sacraments and ordinances. And yet howe shameful∣ly she erred, whilest neglecting Gods word, & Aaron y^e high priest of religiō not cōstantly & earnestly resisting, she both made a molten calfe, & worship∣ped it as a God: no man is ignorant. Where also surely it shalbe necessary more diligētly to looke into, and mark the whole number of the church. For many in the church erring, it foloweth not that none at all is frée from error. For as in the churche of Israell, the Lord reserued a rēnant to him selfe, I meane Moses, Iosua, & vndoubtedly many moe, as wel in y^e cōgregatiō, as

else-where without, whiche did neuer worship the calfe: so there is no doubt, althoughe there doe manye erre in the Church, but that the Lord through his mercie doeth preserue to himselfe a certeine number, who both vnderstād a-right, and by whose faithfull dili∣gence errours are destroyed, and the wandering flocke of the Lord brought backe againe into the holy fould.

The Church therfore is said to erre, when a parte of it hauing loste Gods word doeth erre: and the same erreth not wholie and altogether: forasmuch as certeine remnauntes (through the grace of God) are reserued, by whome the trueth maye flourishe againe, and may againe be spred abroad in euery place. S. Paule called the Churches of the Corinthians and Galathians, The holie churches of God: yet these erred greatly, in doctrine, in faith, and in manners. And yet who doubteth that there were many amonge them, who were most sincere followers of the pure doctrine preached by Sainct Paule? That holy Church therefore erred so farre forth as it cōtinued not stedfastly in true doctrine: and it er∣red not, so farre foorth as it departed not from the truth deliuered by the A∣postles. From hence it plainly appea∣reth to the whole world, that those are most vaine lyars, which commend vn∣to vs Churches, not builded vppon the foundation of the Prophets and Apo∣stles, but vppon the decrées of men, which they shame not to commend vn∣to vs for most true Churches, and such as cannot erre. Dauid cryeth out, Onely God is true, and euery man a lyar. Ieremie also cryeth: They haue * 1.117 reiected the woord of the Lord, and what wisedome is in them? Therfore those Churches doe erre, neither bee they the true Churches of God. The true Church groundeth vppon Christ Iesus, and is gouerned by his woorde onelye.

Vnto this treatise of the woord of God, which is the onely rule whereby * 1.118 all thinges are done in the Church, the disputation of the power of the church of God in earth, & of the studies there∣of, which also are directed according to the word of God is verie like. But be∣fore I wil bring forth my iudgement, that is to say, the iudgement deliuered by the Scriptures, I will briefly re∣hearse the summe of those things whi∣che the Papistes haue lefte in writing concerning this matter, and doe vn∣doubtedly mainteine for sounde doc∣trine. Iohn Gerson (not much amisse vnlesse he haue an ill interpreter) hath defined Ecclesiasticall authoritie to be a power supernaturally and spiritu∣ally giuen of the Lord to his disciples and to their lawefull successours vnto the ende of the world, for the edificati∣on of the Church Militant, according to the lawes of the Gospell, for the ob∣teyning of eternall felicitie. But Pe∣ter de Aliaco the Cardinal, sayth, that this authoritie is sixe-fould, to witt, of consecration: of administring the sacraments: of appointing ministers of the Church: of preaching: of iudici∣all correction: and receyuing thinges necessarie vnto this life.

They call that the power of conse∣cration, * 1.119 whereby a priest being right∣ly ordered maye consecrate the body & bloud of Christ on the altar. This po∣wer they say was giuē to the disciples of the Lord, by these words: Doe this in the remēbraunce of mee. But vnto the priestes in these dayes they thinke it to be giuen of y^e bishop, giuing with the bread, the chalice, and saying: Re∣ceiue ye power to offer vp & to con∣secrate Christes bodie both for the

quicke and the dead. This moreouer they call the power of orders, and a marke or character that cānot be wy∣ped out. The power of administring * 1.120 the sacraments, & chiefly of the sacra∣ment of Penance they call the power of the keyes. The keyes they make of two sortes. The keyes of knowledge, that is to say, the authoritie of know∣ledge in the cause of a sinner makinge his confession: and the keyes of giuing of sentence & iudgement, or of opening & shutting vpp of heauen, of forgiuing or reteyning of sinnes. They say that this power was promised to Peter in Matthew, the Lord saying, Vnto thee wil I giue the keyes of the kingdome of heauen: but that it was giuen to all the disciples in Iohn Christe saying: Whose sinnes soeuer ye forgiue, they are forgiuē to thē. And in these dayes is giuen to the priests by the bishop in their consecration, laying their hands on y^e priests at y^e giuing of them their orders, sayinge: Receiue ye the holy Ghost, whose sinns soeuer ye forgiue, they are forgiuen them. They call the * 1.121 power of placing ministers of the Church, Ecclesiasticall iurisdiction, & to consist in a certeine prelacie, and the fulnesse of it to rest onely in the Pope, hauing respecte to the whole v∣niuersall Church. For it belongeth onelie to the Pope to appoint rulers and prelats in the Ecclesiastical Hie∣rarchie: because it was said to him: Feede my sheepe. Moreouer they say, that all iurisdiction ecclesiasticall doth come from the Pope to inferiour ru∣lers, either mediatlie or immediatlie: in which thinges authoritie is limit∣ted at his pleasure that hath the ful∣nesse of power. For a bishop hath au∣thoritie onelie in his di••cese, and a cu∣rate in his parish, &c. Power of Apo∣stleship or preaching the word of God * 1.122 they call the authoritie of preaching, which the Lord had giuen to his disci∣ples, saying: Go ye into all the world preaching the gospel to all creatures. But doctours in these dayes affirme, y^• none ought to be sent out to preach, but onely by Peter, that is, his suc∣cessour, mediatly or immediatly. &c. They say that the power of iudiciall * 1.123 correction was giuen to Peter by God, to whome he said: If thy brother shall offend or trespasse against thee, &c. For the words of y^e Lord are kno∣wen wel enough in S. Matth. cap. 18. They say therfore that God gaue au∣thoritie vnto priestes, not onely of ex∣cōmunicating, but also of determining iudging, and establishing commande∣ments, lawes, and canons: because in that place it is said, Whatsoeuer ye bind vppon earth, it shalbe bound in heauen. To conclude, they saye that the power and authoritie to receiue * 1.124 thinges necessarie for this life, in re∣ward of their spirituall labours, was giuen by these woordes of the Lord, Eatinge and drincking suche as they haue.

These thinges do these men teach concerning Ecclesiasticall power, not onelie foolishlie but also falslie. Of the power of consecration & sacrificing, howe vaine and foolish it is, wee haue oftentimes said in other places, and perhaps will say more, (if God graūt life) in conuenient place and time. Of the power of the keyes, we wil dis∣pute (God willing) about the end of y^e next sermon. And something we bro∣ught, when we disputed of penance & auricular confession. But they are foo∣lish & shameles trifles, which they bab∣ble of ecclesiasticall iurisdiction, of the fulnesse of the high power, (that is to saye) of the bishop of Rome, whiche I doubt not are knowen well enough to

the whole world, longe agoe: and of that matter there shall follow hereaf∣ter some arguments for the confutati∣on therof in these our sermōs. Wher∣as they vsurpe vnto themselues y^e of∣fice of teaching: and crie out that no man can lawfullie preach, but such as are ordeined by them, they thereby séeke the ouerthrowe of Gods word, & the defence & assertion of their owne errors: whiche shall also be intreated of in his due place. The power of ex∣communicating they haue so filthilie & shamefullie abused, that the Church (through their negligence and wicked presūption) hath not only lost true dis∣cipline, but also excommunication it selfe hath béene a great many yeares nought else with the bishops of Rome but fire & sword, wherewith they first raged against the true professours of Gods word, and persecuted the inno∣cent worshippers of Christ. Moreouer that there is no power giuen of God to the ministers of the Church, to make new lawes, we wil shew in place cō∣uenient. The authoritie and power to receiue wherewith to liue, haue they put in execution to the vttermost: but in recompence of their temporall har∣uest they haue not soawen spirituall thinges, but rather being a sléepe, they haue suffered him y^t is oure enimie, to soaw cockle in the lords field, and that not by any other, but by their owne meanes. For haue not they, not being contented with thinges necessarie for this life, vnder that colour subtilely in¦uaded kingdomes, and most shame∣fully & cruelly possessed them? Wher∣fore, he that seeth not that ecclesiastical authoritie, as it is by these men affir∣med and also by them put in practise, is but a méere tyrannie ouer simple soules, it is plaine hee séeth nothing at all. Wée wil nowe herevnto ioyne a true, simple, plaine, & manifest do∣ctrine concerning ecclesiasticall iuris∣diction. Power is defined to be a right which men haue to doe some thing by. * 1.125 It is called in Gréeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherof the first word signifieth right and power, the second abilitie to execute power, or authoritie. For of∣tentimes it commeth to passe y^t a man shall haue authoritie to doe a thinge, but is destitute of abilitie to performe it. But God can do both, and hath gi∣uen them both vnto the Apostles a∣gainst those y^e were possessed with di∣uels, as Luke witnesseth, saying: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hee gaue them power and authoritie o∣uer * 1.126 all diuels, &c. And there is also one * 1.127 sort of power whiche is free and abso∣lute, & an other sort of power whiche is limitted, whiche is also called mini∣steriall. Absolute power is that which is altogether frée, and is neither go∣uerned or restreyned by the lawe or will of any other. Of which sort is the power of Christ which he speaketh of in the Gospell saying: All power is giuen vnto me in heauen & in earth: * 1.128 goe therefore and teache all nations, baptising them, &c. Hee speaking againe of this power in the Reuelati∣on shewed vnto S. Iohn the Apostle sayeth: Feare not, I am the first & the * 1.129 last, and I am aliue but was dead, and behold I am aliue for euermore. And I haue the keyes of hell and of death. And againe, These thinges sayeth he that is holie and true, which hath the keye of Dauid, whiche openeth and * 1.130 no man shutteth, and shutteth & no man openeth.

The power whiche is limitted is not frée, but subiecte to an absolute or greater power of another, whiche cannot of it selfe doe euerye thinge, but that onelye, that the absolute

absolute power or greater authoritie doth suffer to be done, and suffereth it vnder certeine conditions. Of whiche sort surely is the Ecclesiasticall iuris∣diction, and which may rightly be cal∣led the ministeriall power. For the Church of God vseth her authoritie committed vnto her, for this purpose, by her ministers. S. Augustine ac∣knowledging this distinction, & spea∣king of Baptisme in his fifte treatise vppon Iohn, sayeth: Paule baptised as a minister, & not as one that had po∣wer of himselfe: but the Lord bapti∣sed as he that had power of himselfe. Behold, if it had pleased him, he could haue giuē this power to his seruants, but he would not. For if hee should haue giuen this power vnto his ser∣uaunts, that it should also haue beene theirs which was the lords, then there should haue beene as many sundrie baptismes as seruaunts, &c. In the Church, Christ reserueth that absolute power to himselfe. For he continueth the head, king, & bishop of the Church for euer: neither is that head whiche giueth life separated from his body at any time. But that limitted power he hath giuen vnto the Church. Whiche thing it ought to acknowledge: to wit an Ecclesiastical iurisdiction, hemmed in with certeine lawes whiche procée∣deth from God, and for that cause it is effectuall, and therefore in all thinges ought to haue chiefe regard vnto God: and that Ecclesiasticall iurisdiction is for that purpose giuen vnto the church, that it might be put in practise for the profite of the Church. For S. Paule * 1.131 sayth: The Lord hath giuen vs power to the intent we should edifie, & not for the destruction of the Church. And therefore that power whiche ten∣deth to the hinderance and destruction of the Church, is a diuelish tyrannie, and not an ecclesiasticall power pro∣céeding from God. And it behoueth vs diligently to marke and reteine this ende of Ecclesiasticall power.

But y^e limitted power of the church * 1.132 consisteth verie néere in these points, to witt, in ordeyning of y^e ministers of the Church, in doctrine, and in the dis∣cerning betwéene doctrines, and final∣ly, in the ordering of Ecclesiasticall matters. Of euery one of which poin∣tes in their order, we will speake a li∣tle: declaring what manner of autho∣ritie the Church hath, and howe farre it is limitted in euery part thereof.

The Lord himselfe appointed the * 1.133 chiefe doctours of the Church whiche were the Apostles, that all men might vnderstand that the Ecclesiastical mi∣nisterie is the diuine institution of God himselfe, and not a tradition de∣uised by men. And therfore after that the Lord was ascended into heauen, S. Peter calling the Church together, speaketh out of the scriptures, of pla∣cing * 1.134 an other Apostle, in y^e stéed of the traytour Iudas, by that very facte shewing that power was giuen vnto the Church by God to electe ministers or teachers. The same Church also not longe after, by the persuasion of Peter, and the Apostles so persuading vndoubtedly by the inspiration of the holy Ghost, choose seuen deacons. The Church of Antioche, being manifestly instructed by the holy Ghoste, doeth or∣deine and sende Paule and Barnabas, althoughe they were longe before that * 1.135 time assigned to the ministerie. It is read also in the Actes of the Apostles, * 1.136 that the churches, by the commaunde∣ment of the Apostles, did ordeine doc∣tours for the holy ministerie, as often as néede required. And yet notwith∣standing they did not ordeine euery one without choice, but such onely as

were fitt for that office, that is to say, such as afterward by expresse lawes they themselues did describe, to witt: If any man were faultles, the husband * 1.137 of one wife, watchfull, sober, &c. The rule set downe by the Apostle is suffi∣ciently knowen, as appeareth in the 1. to Tim. 3. Cap. But as touching the ordeyning of ministers (God wil∣ling) wee will speake in the third ser∣mon of this Decade. But if y^e Church haue receiued power to appoint fitt ministers for the Church, I thincke no man will denie that the Church hath authoritie to depose the vnworthie & wicked deceiuers: and also to correct and amende those thinges whiche be∣ing lacking, may séeme necessarie for this order.

And forasmuch as ministers are chosen chiefly to teach, it must follow, * 1.138 that the Church hath power to teach, to exhort, to comfort, and such like, by her lawfull ministers: and yet no po∣wer to teach euery thing, but that one∣ly which she receiued being deliuered vnto her from the Lord by y^e doctrine of the Prophets and Apostles. Teach them (sayeth the Lord) that whiche I commaunded you. Go ye, and preach * 1.139 the Gospell to all creatures. And S. * 1.140 Paul sayth: I am put a part to preach * 1.141 the Gospell of God, which he promi∣sed before by his Prophets in the ho∣ly Scriptures. But this ministerie & office of preaching, is nothing else but the power of the keyes whiche the * 1.142 Church hath receiued. The office (I saye) of binding and loosing, of ope∣ning & shutting heauen. In another place also the apostles receiued power from the Lord ouer all: ouer all, I say, not absolutely, but ouer all diuels, and not ouer all Angels and men: and yet that authoritie and power they recei∣ued ouer diuels, they receiued it not absolutely: for it is added vnto it, that they should expell and cast them out. And therefore they could not deale w^t diúels after their owne fancie, but that onely, & so farre forth as he would haue them to d••e, who hath absolute power ouer all diuels: and that they might cast diuels out of men, but not to sende them into men, thoughe they would haue desired it neuer so much. And so also as touching diseases, they could not doe what they would: else would not S. Paule haue left Tro∣phimos sicke at Miletum, who might * 1.143 so greatly haue béene profitable vnto him in the holy ministerie. The two * 1.144 disciples if they had béen able to haue done what they would, would haue commanded fire from heauen, to haue fallen downe vppon Samaria, and so would haue taken vengeaunce of the vncourteous and barbarous people of Samaria, for that they denied to har∣bour the Lord Christ. In like manner those same Apostles receiued keyes, that is to saye, power to binde and to lose, to open and shutt heauen, to for∣giue and to reteine sinnes, but perfect∣ly limitted. For they could not lose y^• which was bound in hell: neither bind them that were liuing in heauen. For he said not: What soeuer ye binde in heauen: but whatsoeuer ye binde vp∣pon earth. Neither said he, Whatsoe∣uer ye lose in hell, but what soeuer ye lose vppon earth.

Againe, they were not able eyther to binde or lose whom they would not so much as vpon earth. For they were not able to lose (that is to say) to pro∣nounce a mā frée from sinne, that was without faith. Againe, they could not binde (that is say) pronounce condem∣ned, him y^t was lightened with faith, & was truely penitent. And surely such as teach other doctrine than this, tou∣ching

the power of the keyes, deceiue the whole world: of whiche wee will more largly intreat in place conueni∣ent. Likewise, the Church hath recei∣ued * 1.145 power from Christ to administer the sacraments by ministers, but not according to her owne will and plea∣sure, but according to Gods will, and the forme and manner sett downe by the Lord himselfe. The Church can∣not institute sacraments, neither yet alter the ends & vse of the sacraments.

Finallie, that the Church hath po∣wer to giue iudgement of doctrines, e∣uen * 1.146 by this one sentence of the Apostle Paule appeareth: Let the Prophets (sayth he) speake two or three at once, * 1.147 and let the other iudge. And in an o∣ther * 1.148 place he saith: Proue all thinges, and kepe that which is good. And S. * 1.149 Iohn said, Dearelie beloued, beleeue not euerie spirite, but trie the spirits whether they are of God. But of this kinde of power to iudge, there is also a certeine order. For the Church doth not iudge at her owne pleasure, but af∣ter the sentence of the holy Ghost, and according to the order and rule of the holy scriptures. And heere also order, moderation, and charitie is obserued. Therefore if at any time the church of * 1.150 god according to y^e authority which she hath receiued frō y^e Lord, do call a coū∣sel together for some weightie matter, as we read that the Apostles of y^e lord * 1.151 did in the Actes of the Apostles, it lea∣neth not here to her owne fleshly iudg∣ment, but giueth ouer her selfe to bee guided by the spirite, and examineth all her doinges by the rule of the word of God, and of the two-fould charitie. Wherefore, y^e Church maketh no new lawes, as the church of Hierusalem or rather the Apostolique church sayeth, y^t it séemeth good both to the holy Ghost and to the Church, that no other bur∣then should be layd vppon the faithful Christians, but onely a few, and those verie necessarie thinges, and neither beside nor contrarie to the holy scrip∣tures. Now Ecclesiastical matters, * 1.152 are of diuers sortes, the good ordering and well disposing whereof, for the cō∣moditie of men is in the power of the Church: of whiche sorte those thinges are which concerne outward worship, in place & in time, as is prophecying, or interpretation of tongues, and scho∣les. Also the Church hath to iudge in causes of matrimonie, and chiefly it hath correction of manners, admoni∣tions, punishmentes, and also excom∣municating or cutting off from the bodie of the Church. For the Apostle * 1.153 also sayeth, that this power is giuen him, and yet to the intent hee should therewith edifie & not destroy. For all these thinges whiche we haue remem∣bred, & such like, are limitted with the rule of the word, and of loue, also with holy examples and reasons deduced out of the holy scriptures. Of all which wee will perchaun••e more largelye speake, in their place.

Thus much haue I hetherto said con∣cerning Ecclesiastical power, the con∣trarie whereof I haue declared with how open a mouth our aduersaries do publish, but yet they handle these mat∣ters so grossely, that it may appeare e∣uen vnto children what they séeke, or what they would defende, to witt, not the Ecclesiasticall power, but their owne couetousnesse, luste, and tyran∣nie. The Canonicall trueth teacheth vs, that Christ himselfe doeth hold and exercise absolute or full power in the Church, and that he hath giuen the mi∣nisteriall power to y^e Church, who ex∣ecuteth it, for the most part, by mini∣sters, and religiously executeth it ac∣cording to the rule of Gods word.

These thinges beeing in this sorte considered, it shall not bee greatly la∣boursome to knowe the studies of the holy Church of GOD. For it execu∣teth (as I said euen nowe) that po∣wer whiche it hath receiued of GOD most carefully and faithfullye: to the ende that it maye serue God, that it may be holy, and that it may please him.

And that I may reckon vp some of her studies specially: first of all it wor∣shippeth, * 1.154 calleth vppon, loueth and ser∣ueth one God in Trinitie: and taketh nothing in hand not hauing first con∣sulted with the word of this true God. For she ordereth all her doings accor∣ding to the rule of Gods word: she iud∣geth by the woord of God, and by the same, she frameth all her buildinges, & being built mainteyneth them, & be∣ing fallen downe she repaireth, or re∣storeth them againe. The assemblies and congregations of Saincts vppon earth she feruently furthereth and lo∣ueth. In these things it harkeneth dili∣gently to the preaching of the word of God: she is partaker of the sacramēts de••outly and w^t great ioy and desire of heauenly thinges. It prayeth to God by the intercession of our only media∣tour Christ, with a strong faith, feruēt∣ly, continually, and most attentiuely. It praiseth the mai••stie of God for e∣uer, and with great ioy giueth thanks for all his heauenly benefits. It highly estéemeth all and euery the instituti∣ons of Christ, neither doth it neglect a∣ny of them. But chieflie it acknowled∣geth, that it receiueth all things belon∣ging ether to life, saluation, righteous∣nes, or felicitie, of the onely sonne of God our Lord Iesus Christ, as he who onely chose her, and then by his spirite and bloud sanctifyed her, and made her a Church (y^t is) a chosen people, whose onely king, redéemer, high priest, and defender he is, & without whom there is no saluation. Therefore in God a∣lone by our Lord Iesus Christ, she on∣ly resteth, him shee onely desireth and loueth, and for his sake she reioyceth to loose all things that apperteine to this world, yea, and to spend her bloud and her life. And therefore it cleaueth vnto Christe by faith inseparablie: neither doeth it hate any thing more bitterly, than falling awaye from Christ, and desperation. For without Christ there séemeth nothing in all this whole life, to be pleasant. With Sathan as with a deadly enimie she hath vnappeasea∣ble enimitie. Against heresies and er∣rours it striueth both constantly and wisely. The simplicitie of the Christi∣an faith, & the sinceritie of the doctrine of the Apostles it most diligently kée∣peth. She kéepeth her selfe as much as lieth in her vnspotted of the world and of the flesh, & from all carnall and spi∣ritual infection. And therfore she fléeth from, and by all meanes detesteth all vnlawefull congregations, and pro∣phane religions with all wicked men, and willingly and openly confesseth Christe both by woord and déede, euen with the damage of her life. It is ex∣ercised with afflictions, but yet neuer ouercome. It keepeth vnitie and con∣cord carefully. All and euerye the members of her body shee most ten∣derly loueth. It doeth good vnto all men as much as power and abilitie will suffer. It hurteth no man. It forgiueth willingly. It beareth with the weake, brotherlye, till they bee brought foorth forward to perfection. Shee is not puffed vpp with pride, but thoroughe humilitie is kept in o∣bedience, in modestie, and in all the dueties of godlinesse. But who (I praye you) is able to recite all and

euery one of the studies of the church, in a very large discourse, much lesse in this short recitall? And who would not desire to be a member of so diuine and heauenly a congregation?

I would by and by ioyne herevn∣to that which remayneth touching the vnitie of the catholique Church, of the diuision thereof, and of other thinges belonging to the consideration hereof, but that I doe perceiue you beeing al∣readie wearie of hearing, do earnestly loke for an end of this sermon. There∣fore we will put off the residue till to morrowe. And now lifting vpp our minds into heauen, let vs giue thanc∣kes to the Lord our God, who through his beloued sonne hath purified vs and gathered vs together, to bee a chosen people to himselfe, and to be heires of all his heauenly treasures. To him therefore be all praise and glo∣rie world without end. Amen.

¶ That there is one Catholique Church, that without the Churche there is no light or saluation. Against scismatiques. Wherfore wee depart from the vpstart Church of Rome. That the Church of God is the house, vineyard, and kingdome of God: and the bodie, sheepe-foulde, and spouse of Christ, a mother and a virgin.

¶ The seconde Sermon.

I Sée you are assem∣bled, brethren, w^t * 1.155 attentiue mindes, to the exposition of those thinges whi∣che rest to bee spo∣ken of the Catho∣lique Churche of God, which we affirme to be one and vnseparable, according to the holy o∣racles of the sacred scripture. Solo∣mon in his Canticles, sayeth: One is my doue and my beloued. Where∣vnto doubtlesse the doctour of the Gen∣tiles * 1.156 had respect when he said: There is one body and one spirite: euen as * 1.157 ye are called in one hope of your vo∣cation. There is one Lord, one faith, one baptisme, one God and father of all, which is aboue all, & through all, and in you all. To these heauenly te∣stimonies, agrée the testimonies of men. For Cyprian the bishop & mar∣tyre in his booke De simplicitate Cle∣ricorum, sayeth: The Church is one which is spred further and further a∣broade by fertile increase: euen as there are many beames of the Sunne and but one light, and many boughes of a tree, yet but one oake grounded vppon a stedfast roote: and whereas many brookes issue out of one spring though the number seeme to bee in∣creased by the aboundance of stoare, yet is it but one at the head. Plucke a beame of the Sunne from the globe, that one once separated is voide of light. Breake a boughe from the tree, it can bring foorth no fruite, Cutt a brooke from the spring, & being cutt off it drieth vpp. Euen so the Church lightened with Gods light, spreadeth

abroad the beames of her light thro∣ugh all the worlde, yet is it but one light, whiche is spread euerie where, neyther is the vnitie of the body se∣parated: shee extendeth her braun∣ches with plentious increse through out all the earth, she sendeth out her plentifull riuers all abroade. Yet is there but one heade, and one spring, and one mother plentifull with fer∣tile succession. And so foorth.

Moreouer, where we reade that diuers names are giuen to the church, we must not imagine that there are many churches in the worlde, ney∣ther is that bodye to bee separated, whiche can beare or suffer no kynde of diuision. Writers call the Church Catholique, which vndoubtedly sig∣nifieth vniuersall, bycause it is but one, neither can there be any moe. For albeit this be distinguished into the Churche triumphant and Mili∣tant, into the Churche of the olde fa∣thers, and the congregation of people of later time, yet doe all these mem∣bers remaine, perpetually knit toge∣ther in one bodie, vnder one heade Christe.

And euen as the seuerall conditi∣ons of bonde and frée men, separa∣teth not a kingdome or common wealth into partes: so neyther dothe the quiet rest or felicitie of the blessed spirites triumphing in heauen, and the labours and sorrowes wherwith we warring as yet in this world vn∣der Christes ensignes are exercised, make two Churches.

The holie Angel sayth to Sainte Iohn in the Apocalypse, I am thy * 1.158 fellowe seruant, and of thy brethren the Prophetes. He therefore ac∣knowledgeth both the Prophetes and Apostles, to be the sonnes and ser∣uauntes of one God. Whereof we reade in the Gospell, that one onely vineyarde, not two or diuers was let * 1.159 out to husband men, though they were diuerse.

For euen so there is but one church of the olde Fathers, whiche were be∣fore the comming of Christe, and ours or the newe people since▪ Christes comming, taken out of the Gentiles. But what they differ from vs, or we from them, hath béene sayde in the eight Sermon of our thirde Decade.

Againe, there are mingled with the holie Churche euill men and hypo∣crites, but the Churche is not separa∣ted for euill men. For euen as traytours mingled with citizens, and not yet discouered, make not two cō∣mon wealthes: so although euill men cleaue to good, yet are they both gathe∣red into one Churche. And when hypocrites depart from the vnitie of the Churche, the Churche is not rent in péeces, but becommeth purer.

For excellently sayth Sainte Au∣gustine, That euill men or hypo∣crites are that in the Churche, that chaffe is amongest wheate, cockle in standing corne, traytours in a ci▪tie, and runnagates amongest souldiers. But it is playne, that wheate is the cleaner, standing corne the lustier, citizens safer, and souldiers the strō∣ger, when runnagates, traytours, coc∣kle and chaffe, are separated from them.

Yea, and except sometimes rotten members of the Churche be cutte off from the Ecclesiasticall bodie, the Churche can not be in safetie. And particular or seuerall Churches, are as townes or cities in a kingdome. The multitude of cities, diuideth not the kingdome.

Of particular Churches dispersed throughout all the worlde, as a bodie

of many members, is gathered and compacted together the Catholi∣que and vniuersall Churche, whi∣che is the fellowshippe of all the Saintes.

Therefore most certeine it is, that there is but one onely church of God, * 1.160 not many, whereof the onely Monar∣che is Iesus Christe, to whome be glorie. The vnitie and vnited so∣cietie of this Churche of God is so greate, that out of her fellowshippe is there no people found acceptable vn∣to GOD, any true saluation or safe∣tie, any light or truth. For without the pale of Gods Churche, are no wholesome pastures founde, all are infected with poyson. No religion pleaseth GOD out of the Churche of GOD.

If of olde time any man had sacrificed to GOD him selfe, with∣out the tabernacle or temple, in the highe places, he was accounted to haue sacrificed to diuelles, and estée∣med to haue shead innocent bloude. Rightly therefore the blessed martyr and Byshoppe of Carthage, Cyprian, hath left in writing: Who so euer * 1.161 separated from the Churche, is ioy∣ned to an adulterous Churche, the same man is separated from the pro∣mises of the Churche: neyther per∣teineth hee to Christes merites, whi∣che hath left the Churche of Christe. Hee is a straunger, hee is vncleane, hee is an enimie. Hee can not now haue GOD his father, who hath not the Churche his mother. If hee might scape that was out of the arke of Noah, hee may also escape that is abroade out of the Churche. Hee must needes be a most wicked man, who so euer hee be, that leaueth his owne countrie, and the fellowship of verie good men, and falleth away to the enimies.

Lactantius therefore moste truely * 1.162 sayd, It is only the Catholique chur∣che whiche reteyneth true religion. Here is the founteine of trueth: this is the housholde of fayth: this is the temple of GOD: into whiche if one enter not, or out of whiche if any de∣parte, hee is excluded from the hope of saluation and life euerlasting. For oure Sauiour firste sayde, that out of the sheepefolde life is not found.

Wherefore I can not maruell e∣nough * 1.163 at the corrupt and Scismati∣call manners of certeine men, who separate them selues for euerie light cause, from the moste wholesome and pleasaunt companie or societie of the Church.

For you shall finde in these dayes, captious and phantasticall men, not a fewe, whiche of many yeares haue had fellowshippe with no Churche, nor as yet haue fellowship with any. For in euerie man that is, they finde some kynde of faulte, in them selues onely they finde nothing worthy re∣prehension. Therefore they con∣ceiue with them selues a wonderfull fashion of the Churche, whiche except they sée somewhere established after that fashion whiche they them selues haue deuised, they contende (with shame enough) that there is as yet no true Churche of Christ in the world.

They are worthy surely to be mai∣ster builders in Vtopia, or Cyribiria, where they might set vppe a building fit for them selues. But it séemeth vnto them, they haue iust cause of Scisme. For they will not com∣municate with our Churche, for that it séemeth the doctrine of the mini∣sters in the Churche, is not yet suffi∣ciently cleansed and polished, ney∣ther

yet loftie (as they them selues terme it, Hoch gnug gericht) subtile and spirituall enough. Elsewhere they complaine that in our Churches are diuers customes vsed. Further∣more, they desire the rigour and seueritie of discipline, and finally an exact purenesse of life. For they feare they shal be defiled with the vncleane companie of certeine men. Many for the faultes and vices of certeine ministers, eyther forsake or flée the congregation of the Churche: of whi∣che sorte at this day are the Anabap∣tistes. But there is as yet no suffi∣cient cause alledged by these men, for whiche of right they ought not eyther to be ioyned vnto vs, or for the whi∣che they maye bée separated from vs.

Wée acknowledge that there bée iust causes, for the whiche the godly bothe maye, and ought to separate them selues from wicked congrega∣tions: in whiche not onely the law∣full vse of the Sacraments is altoge∣ther corrupted and turned into Ido∣latrie, but also the sounde doctrine is altogether adulterated, the preachers or pastours are not nowe Prophets, but false Prophetes, whiche perse∣cute Gods trueth, and finally to them that sitte to receiue the foode of lyfe, they minister poyson.

But none of these things (GOD be thanked) can they obiect againste vs.

For as concerning doctrine, it * 1.164 consisteth partely in sure opinions, and those as it were numbered, firme and immutable: of whiche kynde are the Articles of faythe, and those withoute addition and corruption, lawfully and sincerely vnderstoode: and of that sorte are also those prin∣ciples. That al men are sinners, con∣ceiued and borne in sinne.

That none but those that are re∣generate, can enter into the king∣dome of GOD. That men not by their owne desartes, but through the grace of GOD, by the onely me∣rites of Christe, are iustified by fayth. That Christe once sacrificed for sinne is no more sacrificed, that he is the onely and perpetuall Prieste. That good workes are done of those that are iustified: and those are in déede good workes, whiche the Lorde hath pre∣pared for vs to walke in. That the Sacramentes of the Lorde and of the Churche, are to bée receyued, and not to be despised. That wée must pray cōtinually, & that in that maner which y^e Lord hath appointed vs. And if there bée any moe of the same sorte. But it sufficeth if these and other like groundes bée vniformely, purely, and simply taught in the Churche accor∣ding to the Scriptures, thoughe there bée added no Rhetoricall figures, nor no paynted eloquence bée hearde. For aptly the blessed Martyr Irenae∣us, after the rule of fayth, sette out in his firste booke againste heresies, Since there is but one onely faythe (sayth hée) neyther hee whiche can say muche of it, sayth more than hee ought: nor hee whiche sayth little thereby, diminisheth it.

Therefore when the doctrine of ministers expoundeth those thinges in the Churche, whiche are agréeable to the true and sincere fayth, whiche it also corrupteth not, what haue these captious smatterers of Rheto∣rique, and selfe-learned to require, though eloquence and plentifull lear∣ning be wanting in y^e teachers. Was not the doctrine of the Apostles and Prophetes moste simple and moste

frée from all subtiltie? that rightly it might be said, how much more simple it séemed to be, so muche the safer it was? But in the meane season, I des∣pise not true eloquence (as that which is a singular gift of God) as I haue elsewhere often witnessed. And part∣ly doctrine consisteth in the daily ex∣pounding of the Scriptures, and in the applying of them to oure time, place, and affaires.

In that kinde was euer great va∣rietie and diuersitie, for whiche not∣withstanding, no wise man euer yet separated him selfe from the fellow∣shippe of the Church. For it com∣meth to passe verie often, that two or thrée, or else moe, may expounde one place not after one manner, but after most diuers sorts. There may be one that expoundeth verie darkely, and an other expoundeth more plainlie: this man hitteth the marke, he comes not neare it. And this man applyeth the place, whiche he handleth very fit∣ly: some other vseth not like simpli∣citie of application: in the meane season notwithstanding, he saithe no∣thing contrarie to the soundnesse of faithe, and the loue of GOD and our neighbour, and vseth all thinges to edification. I say that of this diuer∣sitie, no man taketh iust occasion to depart from the Church. For al god∣ly men proue all thinges, and kéepe that which is good: and in al sermons and holie exercises, referr their whole studie only vnto edifying.

And moreouer, the preachers a∣grée wel among themselues, and here∣vnto direct all things, that both them selues and their hearers may become better: not that they may séeme bet∣ter learned, or to haue vttered that, which no man sawe heretofore.

And the best learned loathe not their Sermons which are not so lear∣ned. For albeit they may séeme not altogether to haue hit the marke, yet for as muche as they haue taughte wholesome thinges, they are praysed and not condemned: albeit in fit time and place, they be somewhiles admo∣nished.

Againe, they that are vnskilfull doe not enuie the giftes of the lear∣ned, nor refuse to labour for more perfection, neyther loath they or con∣demne they learned Sermons of those that be better learned: but they prayse GOD, and being warned, striue to more perfection. For wise∣ly sayd S. Aurelius Augustine, in his firste booke of Christian doctrine, the sixe and twentie Chapter. Who so euer sayth he seemeth to him selfe to haue vnderstoode the holy Scrip∣tures, or any part of thē, so as of that vnderstanding, he gather not the two folde charitie of God and his neigh∣bour, he yet vnderstandeth nothing. But who so euer gathereth suche a sense thereof, as may be profitable to him for the increase of charitie, and yet gathereth not that sense, that it may probably seeme he whome hee readeth ment in that place, he is not perniciously deceiued, neyther lyeth he at all.

The same anon after, Hee is notwithstanding to bee corrected, and must haue it shewed him, howe muche more profitable it were for him not to leaue the highway, lest by accustomable straying, hee be forced eyther to goe crosse or croked. Thus farre he.

Therefore where an Ecclesiasti∣call interpreter doth erre grossely, it is lawfull to a better learned, bro∣therly to admonishe him, but to make a Scisme it is not lawfull.

The authours of Scisme lightly are somewhat proude and arrogant, and swell with enuie, and therefore are voyde of al charitie and modestie, they allowe nothing but what they them selues bring foorth, neither will they haue any thing common with o∣thers, they are alwayes musing some high matter, & nothing that is cōmon or simple. Vnto these men very well agréeth y^t saying of the Apostle Paul, Knowledge puffeth vp, but loue edi∣fieth. Therfore godly teachers in the * 1.165 church and also godly hearers, for doc∣trine which is not altogether foolish, & though it be somewhat grosse, yet be∣ing godly and tending to edification, they neither leaue or forsake the fel∣lowship of the churche, neither striue they or contend, but rather vse chari∣tie in all things. And if the ministers liues be attached with grieuous vi∣ces, * 1.166 and yet in the meane season, they be faithful in teaching, admonishing, exhorting, rebuking and comforting, if they lawfully distribute the lawful sacraments, no man hath iust occasion to forsake the church. The Lorde ex∣presly saith in the gospel, The Scribes & the Phariseis sit in Moses seate. Al therefore what so euer they bid you * 1.167 obserue, that obserue and do: but af∣ter their workes do not: for they say and do not. Behold the Lorde saith they say and do not: therefore the tea∣chers liues were not agreable to their doctrine: yet for that they stoode in Moses seat, that is to say, bicause they taught the word of God lawfully and sincerely, he biddeth to receiue their sincere doctrine, but their life not be∣ing agréeable to their doctrine, that he biddeth to refuse: and therefore to make a scisme for the preachers euill liues sake, the Lorde doth forbid. Surely he commaundes to ••••ée from false Propetes. But not an euil life but false doctrine maketh a false pro∣phet. A great con••lict about this mat∣ter had the holy father S. Augustine with the Donati••tes, who contended that the ministerie was of smaller po∣wer, through the imperfection of the ministers. Which case is to be consi∣dered in an other sort. But now what * 1.168 cause haue they to leaue and forsake our churches for the vnlikelinesse or varietie of ceremonies? In the bap∣tisme of childrē, say they, you obserue not one order: and so also in the cele∣bration of the supper. Some take the breade of the Lorde in their handes sitting: some do come and take it at the handes of the minister, who also put it in the mouthes of the receiuers. Some celebrate the Communion of∣ten: some sildome, and that but vpon set dayes. And you vse not one forme of prayer. Neither haue all your as∣semblies one manner, neyther méete they at one time. But howe shall we beléeue that the spirite of vnitie and peace is in you, in whome is founde so great diuersitie? For iust causes therefore we doe not communicate with you. But of these customes we shall speake more fitly in their pro∣per place.

But it is maruell, that men not al∣together rude and ignoraunt of Ec∣clesiasticall matters, bring no other argumentes for defence of their wic∣ked scisme. Are the poore wretches ignoraunt how great diuersitie there hath bene alwayes in ceremonies, v∣nitie notwithstanding alwayes re∣mayning vndiuided in the catholique Church? Socrates the famous writer of the ecclesiasticall historie, in the fift booke of his histories, the 22. chapter, setteth out at large the diuersitie of ceremonies in the church of God. A∣mongst

other things he sayth, No reli∣gion, saith he, keepeth all one kynde of ceremonies: albeit it agree in doc∣trine about them. For they which a∣gree in faith, differ in ceremonies. And againe, It shall be both labour∣some and troublesome, yea, and im∣possible to describe al the ceremonies of all the churches in each citie & re∣giō. The blessed martyr Irenaeus, wri∣ting to Victor bishop of Rome, reher∣seth a great diuersity of y^e churches in their fastings, and kéeping the feast of Easter: and then addeth, And yet not withstanding all these, euen when they varied in their obseruations, were both peaceable among themsel∣ues and with vs, and yet are, neyther doth the disagreement about fasting, breake the agreement of faith. And a∣gaine, Blessed Polycarpus (saith hee) whē he came to Rome vnder Anicete & hauing some small controuersie a∣bout certeine other matters, were by and by reconciled: But of this kinde of matter, they cōtended not awhit. For neither could Anicetus persuade Polycarpus, that he should not ob∣serue those thinges which with Iohn the disciple of our Lord, & the rest of the Apostles, with whom he had ben conuersant, he had always obserued: Neither did Polycarpus persuade A∣nicetus, not to keepe that custome, which by the traditiō of those elders to whom he succeeded, he said he was to kepe. And these maters thus stand¦ing, they had felowship one with an other. Thus far he. Moreouer, y^e aun∣cient church vsed great libertie in ob∣seruatiō of ceremonies, yet so always as it brake not y^e bond of vnitie. Yea, & S. Austine prescribing vnto Ianu∣arius, what in this diuersitie of cere∣monies he shuld either do or followe, biddeth not him to make ascisme, but iudging moderately & wisely. No rule (saith he) in these things is better, thā a graue & wise christian, who wil do in such sort, as he shal se euery church do, vnto which by chaūce he cōmeth. For that whiche neither contrarie to faith nor good maners is cōmaūded, is to be counted indifferent, & accor∣ding to their society, amongst whom we liue to be obserued. Againe, least vnder pretence of this rule & counsel, any might force vpon euery mā what ceremonies they wold, he addeth, The church of God placed amidst muche chaffe & cockle, suffereth many thin∣ges: & yet whatsoeuer is either cōtra∣rie to faith or good life, she alloweth not, neither holds she her peace, nei∣ther doth she it. Last of al, whereas these men thinke that there is no true * 1.169 church, where as yet faultie manners are to be séen in men conuersant in y^e churche, by whose conuersation they feare to be polluted, vnles either they come not at y^e churche, or else quickly forsake it, they fall into y^e madnes of y^e heretikes called Catharoi, who decei∣ued with y^e false imagination of exact holinesse, & vsing sharpe crueltie, fled from those churches, in which y^e fruits of y^e doctrine of the gospel plainly ap∣peared not. Against these we set both y^e prophetical & apostolicall, to wit, the most holy churches. For Esaie & Iere∣mie rebuking y^e maners of their time, do greatly inueigh against corruption of doctrine & maners. Neither charge they them with light & cōmon faults, but heynous. Esaie crieth, That from the crowne of the head to the soale of the foot, there is no whole place, and yet he departed not frō y^e churche, nor planted him selfe a newe, albeit frō al vngodlinesse & corruptiō, he kept him self very diligētly. How many faults, nay, howe many errours I pray you

were there amongest the Apostles of Christ them selues? what did our lord depart from them? The church of Co∣rynth was corrupted, not only in ma∣ners, but also in doctrine. There was in it contētions, factiōs, & brawlings. Whordome & breaking of wedlocke, vndoutedly was cōmon among them. What thinke you of that, y^e many of them were present at prophane sacri∣fices? Surely it was no small error, y^t they estéemed baptisme according to y^e worthinesse of the minister. They had defiled the Lords Supper, with their priuate & prodigal banquets: yea, & of the resurrection of the dead, they tho∣ught not aright. But did y^e apostle for y^e cause either depart from them him selfe, or commaund others to depart? yea, rather he calleth thē a holy church, & greatly rebuking their cōtentions, he exhorteth al mē to obserue y^e vnitie of the church, in the sinceritie of truth. It is not to be douted therfore, y^e they greatly sinne, which abstein from the fellowship of our, or rather the catho∣lique churche, in which albeit there be great corruption of life, yet y^e doctrine is sincere, & the sacramēts are purely ministred. But these men obiect: ye * 1.170 admit al men w^tout exception, to y^e re∣ceiuing of the Lordes supper, wicked men, drunkards, couetous men, soul∣diers, & such like kindes of men, with whome the holy apostle forbids vs to eate cōmon breade: so far off is it y^t he graunteth vs to be partakers at th•• lords table with such. Except therfore we like to be defiled with the fellow∣ship of the wicked, it is néedful either not to ioyne with this societie, or else altogether to flee from it. But of the Lords supper, & the receiuing therof, if I liue, I wil speak in an other place apt for it. At this time, this onely we bring against them, y^t Paule the most faithfull seruant of Iesu Christe, was not sharper than his maister. But it is manifest, y^t he admitted Iudas to y^e holy table, whō he knew as it is wont to be saide, Intus & in cute, y^t is to say, throughly, within & without, & yet he did not put him by. But he wold haue reiected him, if he had knowne, y^e rest of his disciples wold haue ben pollu∣ted with his cōpanie. Iudas him selfe was polluted, for his minde & consci∣ence were corrupt: but the rest of the apostls, whose minds were pure thro¦ugh perfect faith, could not be defiled by another mans trecherie. Therfore saith Paule y^e apostle, Let a mā proue him selfe, and so let him eate of that * 1.171 breade, and drinke of that cup. He biddeth euery man to proue him self, not to iudge an other mans seruant, who standeth to his Lorde or falleth. If thou béest indued with faith, & dost lawfully participate at the Lords ta∣ble, thou art not defiled with an other mans wickednesse. Therefore to a∣uoyd pollution, there is no cause why thou shouldest be separated from the church, in which y^u séest the bad ming∣led with the good, to be partakers of y^e Lords supper. But if so be thou béest separated y^u plainly declarest thy selfe, being hardned with arrogancie, to be partaker with those whome S. Aug. in his 3. booke against Parmenian, the first chapter, painteth forth with these proper & liuely colours. They are ••uil childrē, who not for the hatred of o∣ther mens iniquities, but throughe the studie of their owne contenti∣ons, go about eyther wholy to alure, or at lest to diuide the simple people prouoked with the bragging titles of their names, puft vp with pride, folish with frowardnes, subtile with slaunders, troublesome with sediti∣ons: who least they shuld be detected to want the lighte of trueth, pretend

the shadowe of sharpe seueritie: and those things which in the holy scrip∣tures the sinceritie of loue beeing sa∣ued, and the vnitie of peace beeing kept, are commaunded for the corre∣ction of the faults of their brethren, wherein moderation also should be vsed, they vsurpe to the sacriledge of scisme, and occasion of cutting off.

The same authour amongst other things godlily and wisely disputed in y^e two chapters following, giues this counsel to modest wits, That quietly they should correct what they may, and what they can not mende, they should patiently suffer, and louingly mourne, till God him selfe either a∣mend it, or in the day of iudgement fan away the chaffe. Furthermore, * 1.172 concluding this place, I wil recite vn∣to you the words of the blessed martir Cypriā. He in his 3. booke & 3. epistle, hath thus left it written. If cockle ap∣peare to be in the churche, yet ought neither our faith nor our charitie be letted, that bicause wee see cockle in the church: we our selues depart frō the church: we must rather labour to bee good corne, that when the corne shalbe laid vp in the lords barne, we may receiue the fruite of our labour and trauell. The Apostle saith in his Epistle, but in a great house are not only vessels of gold and siluer, but al∣so of wood and of earth: & some ves∣sels of honor, some of dishonor. Let vs indeuour and labor what we may, that we may be a vessel either of gold or of siluer. But the Lorde only hath libertie to break in peeces the earthē vessels, to whō also is giuen an yron rod. The seruāt can not be greater thā his Lord. Neither let any man think it lawful for him to challenge that to him selfe, which the father hath giuē only to his sonne, that he might now be able to purge the ••••owre, or fanne the chaffe, or by al the wit man hath, to separate al the chaff frō the corne. This is a proud obstinacie, and wic∣ked presumption, which lewde furie taketh to him selfe. And whiles some men alwayes take to thē selues a fur∣ther dominion, thā peaceable iustice requireth, they perish frō the church: and whiles they proudly lift vp thē selues, blinded with their owne pre∣sumption, they are bereft of the light of truth. The Lord Iesus reduce the wandering shepe into the vnitie of y^e catholique churche, & liuing in vnitie, kéepe & vphold them. Amen. These aduersaries of ours being ouercome, * 1.173 there arise vp new & cruel enimes, y^t is to say, y^e defenders of the Romane Monarchie, & of the apostolique sea, as they cal it, & the most auncient church: for they cry euē while they be whorse that we are guiltie of y^e same cryme, whereof we condemned the Anabap∣tistes, & certeine other fantastical fel∣lowes. For they say, that we with a wicked scisme, & forced by no necessi∣tie, haue forsaken the olde Romishe church, and haue set vp for our selues new•• & hereticall Synagogues. And they alledge, y^t the holy scripture hath as yet her authoritie in the church of Rome, y^t it is reade as yet in all their churches, y^t they fetch their disputati∣ons out of it in al their schooles, yea, & also y^t the sacraments haue their right place & vse: & therfore that we are wic∣ked scismatiques, who w^tout any ne∣cessary cause to go away, are departed from the catholique church, most of all for the faultes of some of the clergie & of the bishops. I must needs therefore digresse a little & contende with these defenders of the Pop••she church, and shewe that we neuer departed from the catholique church of Christe.

And beecause in this matter it chiefly * 1.174 beehoueth ••s to knowe who is truely said to b•• an heretique or whō is a scis∣matique, of these matters I will first of all speake these few words. S. Au∣gustine thinketh y^t this differēce there is betwene an heretique, & a scisma∣tique, y^t an heretique doth corrupt the sinceritie of faith and doctrine of the a∣postles, with his wicked doctrine: and a scismatique although he sinne not at all against the pure doctrine and sin∣cere faith, yet he rashly separates him∣selfe from the Church, breaking the bond of vnitie. And surelie he proper∣ly is an heretique, whosoeuer hee bée that contrarie to the scripture whiche is the word of God, against the Arti∣cles of faith, or against the sound opi∣nions of the Church grounded on the word of God, through hope of any tē∣poral commoditie, of his owne braine, and fleshly choice, chooseth, receiueth, teacheth, followeth straunge thinges, and stiffely reteyning doeth both de∣fend them and spread them abroade. By the Imperiall edicte of Augustus Cesar, Gratian, Valentinian, & Theo∣dosius, they are defined to bée Catho∣liques or Christians, who continue in that religion whiche S. Peter taught the church of Rome, and which blessed Damasus and S. Peter bishop of A∣lexandria did teach, that is to say con∣fessing according to the teaching of the Apostles and doctrine of the Gospel the only Godhead of the father, and of the sonne, and of the holy Ghost in equall maiestie and in an holy Trinitie. And againe they are by them declared to be heretiques, who followe contrary opinions, whome they accompte both madd and infamous, and worthie of punishment. And he is a scismatique, whosoeuer he be that separateth him∣selfe from the vnitie of y^e true Church of God, and either himselfe gathereth together newe assemblies, or ioyneth himselfe to congregations gathered by others, albeit in doctrine he erre little or nothing. And I thinke no man can either 〈◊〉〈◊〉 or gainesaye any thinge in these descriptions. And therefore the defenders of the Romishe monar∣chie do greatly offend against vs, euer∣more hauing in their mouthes against vs the most heyndus crimes of heresie and scisme. For wee teach nothing a∣gainst the sinceritie and trueth of the holy scriptures; or against the articles of faith, or against the opinions of the Catholique Church whiche be sounde & established by the Canonicall scrip∣tures. If it had liked vs to haue sought earthly commoditie, we would surely haue continued in y^e Popishe doctrine, in which all things are gainefull. But because we haue receiued the doctrine of Christ, we are open to euery mans reproche. Whereof wee were not ig∣noraunt when we departed from the doctrine of y^e Pope. For no hope ther∣fore of temporall commoditie doe wée embrace the doctrine of Christ, neither doe wee presumptuously affirme any thing. For if any man can teach vs a∣ny better out of Gods word, wée will not refuse to embrace that whiche is better. And moreouer with open voice and with all our hearts we condemne all heresies and heretiques, whosoeuer they be which the auncient Church ei∣ther in generall counsels or without Counsels hath killed with the sworde of Gods word. But we striue against the false doctrine of the Pope, his new decrées whiche fight against the word of God, and most filthie abuses & cor∣ruptions in the Church. The bishops of Rome haue taken to themselues w^t their conspiratours, a tyrannie ouer the Church, playing the part of very

Antichrists in the temple of GOD: their tyrannie therfore and Antichri∣stianisme wee flie and refuse, Christe and his yoke wee refuse not, the fel∣lowship of saincts we flie not: yea, ra∣ther to that end wee may remaine in that societie and become the true mē∣bers of Christ & of his sainctes, flying out of the Popish church, wee are ga∣thered together againe into one holy catholique and Apostolique Church. And this Churche wee doe acknow∣ledge to be the verie house of GOD and the proper sheepe-fould of Christ oure Lord, whereof hee is the shéepe∣heard.

For fréely we confesse, and w^t great ioy giuing thanckes to God that hath * 1.175 deliuered vs wee publish abroad that wee are departed from the Romishe Church, and that we do at this day al∣so abhorre the same. But first of all wee distinguishe and put a diuersitie betwéene the old church of Rome, and the late vpstart church. For there was sometime at Rome a holy and a faith∣full Church, whiche Apostolique men and the Apostles of Christ themselues did establishe and preserue by the woord of GOD: whiche auncient Churche was not onely without the Ceremonies there vsed and receiued at this daye, but if shee had but séene them, shee would surely haue accur∣sed them. That auncient Churche wanted the decrées wherevppon the Churche of Rome at this daye alto∣gether stayeth her selfe. She was ig∣noraunt of that Monarchie and all that stately court. Therfore from that auncient and Apostolique Church of Rome wee neuer departed, neither will we euer depart. We ack••ow∣ledge moreouer all that are at Rome, who at this day doe worshipp Christ, and kéepe themselues from all Popish pollution, to be our beloued brethren, of which sort we doubt not but Rome hath a great many. Finally wée doe not acknowledge that vpstart church of Rome to be y^e true church of Christ, whiche doeth acknowledge and wor∣shipp the Pope as Christ his vicar in earth, and is obedient to his lawes. Wherefore, wee cannot be scismati∣ques, who leauing y^e Church of Rome, haue not departed from y^e true church of God.

For the holy catholique churche cleaueth vnto her onely shéepeheard * 1.176 Christ, beléeueth his word, and liueth holily: But you shall finde all thinges quite cōtrarie in the church of Rome, so as it cannot come within the com∣passe neither of the outward and visi∣ble, neither of the inward and inuisi∣ble church of God. The godly beare with many thinges in the church, that is to say, in the members of the church and in the ministers (as I shewed of late when I entreated against scisma∣tiques) but in that vppstart church of Rome thou shalt not finde small and tollerable faultes either of doctrine or of life, or of errours: all these faultes in her are heynous, desperate and ab∣hominable. What manner of chari∣tie should it bee therefore that could hope for better of these most vntow∣ard and lamentable thinges? Hypo∣crites and euill men are accompted to be parcell of the outward and visi∣ble church of God, and are suffered in the same: but these Romanistes, are neither euill men nor hypocrites, but the verie worste and the most cruell enimies of Christ his trueth, openlye blaspheming the Gospel, and persecu∣ting those that beléeue in Christ. And therefore they neither haue the out∣ward nor yet the inward markes of y^e Church.

The Spirite of the Lord resteth vp∣pon * 1.177 those that tremble at the woord of God: these men fret and fume if a∣ny man vnfeignedly reuerence the woord of God.

True faith attributeth onelye vn∣to Christe all the meanes whereby it commeth vnto euerlasting life: these men doe persecute the faithfull, bee∣cause they attribute vnto Christe Ie∣sus alone, all the meanes whereby they atteine vnto euerlastinge life, and will not parte stakes in the mea∣nes of saluation with Popish fancies. In steede of charitie they exercise crueltie against their brethren, and against their neighbours. What shall a man saye of them who abuse the publique goodes of the Churche, and spende them according to their owne priuate lustes? For that whi∣che of old time the faithfull haue of charitie giuen to the vse of the church, and for the sustentation of the poore, that doe these men waste, liuing most lecherouflie and filthilie. Whiche thing the electe Apostles of the Lord * 1.178 Peter and Thaddeus did fore-tell the Church of GOD of, concerning them.

And as touchinge the outwarde markes of the Churche, what shall I * 1.179 saye? These men saye that the Cano∣nicall Scripture hath her authoritie in the Churche of Rome, and that the same woorde is reade bothe in their Churches and in their Scholes, and that the Sacramentes haue their force, and are effectuall amoungest them. But I can shewe the contra∣rie. First of all they will make sub∣iecte the interpretation of the holy and sacred scriptures vnto their Sea, and the righte of iudgement in all cases they giue vnto their idol the Pope of Rome. For that canon euery man knoweth: Whatsoeuer hee decreeth, what soeuer hee establisheth, is of all men to bee obserued for euer inuio∣lably. And againe, The whole Churche thoroughout the vniuer∣sall worlde, knoweth that the holye Churche of Rome, hath authoritie to giue iudgement of all thinges, nei∣ther is it lawefull for anye to giue iudgement of her iudgements. Ther∣fore shee also iudgeth the Scriptures and expoundeth them, and turneth and windeth them whiche waye shee listeth.

I will not nowe remember howe by manifest woordes the Standard-bearers of that Sen doe write, that the canonicall Scripture taketh her authoritie of the Churche, abusinge this sentence of the auncient father Sainct Augustine, I would not haue beleeued the Gospell, if the authori∣tie of the holy Churche had not mo∣ued mee, &c. This will I affirme, whiche cannot but bee manifest vnto all men, that the Romishe Church or the rulers of the same Churche, doe take awaye the naturall sense and true meaning of the holy Scriptures, and haue sett downe a straunge sense in stéede of it, whiche sense to the ende it maye the better bee liked of men, they call the sense of the holye mother the Churche, whiche sense also they vrge with so great wickednesse, as if you oppose against if the natiue sense, you shall receiue for your la∣bour, the reprochefull name of an he∣retique.

In fewe wordes, except you bring out the whole Scripture wrested af∣ter their minde and gaine, that is to saye, tempered with their diuellishe decrées as with poyson, it will bee saide that you haue not broughte out the holye Scriptures, but that

that you haue taught heresie. By ex∣amples the matter wil be made the plainer. The Scripture teacheth that Iesus Christe is the onely head of the Church: but vnlesse you also ioyne the Pope to be the head of the Church mi∣litant in earth, you wilbe called an heretique. The Scripture teacheth that Iesus Christe is the onely inter∣cessour or mediatour, Priest and one∣ly sacrifice propitiatorie of the faith∣full: but vnlesse you ioyne herevnto that Christ is in déed the mediatour of Redemption, but that the sainctes to∣gether with Christe are y^e mediatours of intercession, and that the priests do daily offer an vnbloudie sacrifice, so as the Sainctes maye bee acknowled∣ged to be intercessours together with Christ in heauen, and that the priestes in earth do daily offer in their masse a sacrifice for the quicke, and for the dead, you will else be called an here∣tique. The Scripture teacheth that Iesus Christe is the righteousnesse of the faithfull, which righteousnesse we receiue by faith: but vnlesse you will part stakes betwéene this righteous∣nesse of Christ, and woorkes or mens merits, you wilbe called an heretique. The Scripture teacheth that Christe ascended into heauen, and hath esta∣blished a Vicegerent power, to witt, the holy Ghost, and that also he wil not come againe into y^e world bodily, but onely at the daye of Iudgement: but vnlesse you do acknowledge the same Christ to be also corporally present in the bread of the Sacrament, and doest also worship him there, thou wilt else be called an heretique. Christe our Lord said at his last supper, reaching the cup to his disciples, Drincke you all of this: but and if thou wilt con∣tend that both the kindes of the sacra∣ment ought to be giuen to al the faith∣full, thou wilt be called an heretique. God said in his lawe: Thou shalt not make an Image, thou shalt not wor∣ship it thou shalt not serue it: But vn∣lesse thou vnderstād by an Image the Idols of the Gentiles, as of Saturne or Mercurie, but not of the true God, or any sainct, thou wilt be called an here∣tique. Many m••••e thinges of this sort I could bring forth, if I spake to them that were ignorant. What authori∣tie therfore or what place shall we say the word of God had in that sea? Who séeth not that these filthie beastes doe tread vnderfoote as a captiue the most holy word of God, that they establishe and reestablishe lawes of God accor∣ding to their owne giantlike bould∣nesse? It is therefore as cleare as any thing may be cleare, that the Romish Church is destitute of the holy word of God. I haue shewed plainely in the first Sermon of this Decade that it is not enough to boast out the woords of the holy Scripture vnlesse therewith∣all the naturall sense be reteined vn∣corrupted. The Church of Rome hath corrupted the sense and meaning of y^t holy Scriptures, and thrust vppon the simple people opinions contrarie to y^t scriptures: and therfore the Church of Rome is not y^t true Church of Christ. The sacramēt of baptisme ministred by Popish priestes, albeit we doe not reiterate, for that they baptised in the name of the father, and of the sonne, and of the holy Ghoste (as in the first Sermon of this Decade I haue she∣wed) yet the breaking of bread or di∣stribution of the Lords supper, they so defiled and also corrupted the same w^t doctrines contrarie to the sound faith, and turned the same into such a filthy merchaundize, as no man that is of a sound iudgement can with a safe con∣science, and without corruption of his

religion communicate with them. Of the most filthie life, and wicked man∣ners of the priestes of the Romishe Church, I will at this time saye no∣thing. For alreadie it appeareth, I doubt not, to them that are not wilful∣ly blinde, that that sea of Rome hath not the outward markes of the true Church of God, ioyned with the pure word of God, and sound preaching of the Gospell. It wanteth (I say) a hea∣uenly ministerie, and lawefull mini∣sters of the Church, and also the whol∣some vse of the Lords Supper: and therefore it is not the true Churche of God from whiche no man may depart without béeing guiltie of scisme.

By this meanes some man wil say, Christ shal haue no Church left him in * 1.180 the earth. For they that be the gouer∣nours of the Church, if they erre and corrupt and forsake the word of God, what hope (I pray you) remayneth of the Church? Or where the markes of the Churche appeare not, where (I pray you) is the Church? I aunswere, that almightie God in such calamities of the Church, in the which the gouer∣nours fall away from the word & true worship of God, and doe imbrace and bring in newe lawes, and newe ordi∣nances into the Churche, the true out∣ward markes of the Church being for a time either darckened or worne out of vse, doth yet notw^tstanding reserue vnto himselfe a Churche in the earth, whiche Church also he furnisheth and repaireth with true teachers, whome he sendeth into the same, albeit they be not acknowledged for true ministers and teachers of Gods Church, by those who will séeme to be the true and the ordinarie gouernours of the Church: but are rather cōdemned as seditious disturbers of the Churche and execra∣ble heretiques. By examples taken out of the Scriptures, the matter will be made more manifest. In the time of Achas king of Iuda (Vrias the high * 1.181 priest wincking at it, and the princes of the land and priestes not resisting,) the king shutt vpp the temple of the Lord, and toke awaye the holy altar: whiche thing the Scripture expressely witnesseth, and therefore both the mi∣nisterie of the word, and the lawefull or ordinarie ministration of the Sa∣craments ceassed: but yet notwithstā∣ding there was a holy Churche in the kingdome of Iuda: in the which (as I may saye) extraordinarilie no man doubteth the prophete Esaie with cer∣teine other did preach. Vnder Manas∣ses * 1.182 the nephue of king Achas, true doctrine and administration of the sa∣craments was banished, except onely circumcision: and that falling awaye continued vntill the Churche was re∣fourmed by that most Godly king Io∣sias: and yet in the meane season pro∣phets were sent & God had his Church in Iuda, albeit the most part of the people with their gouernours did both followe and defende the wickednesse and defection of Manasses. In y^e king∣dome of Israel king Ieroboam thrust * 1.183 out of their offices the teachers and preachers of the lawe of the Lord and of the sounde trueth, and in stéede of them gaue vnto the people prophane, and vnlearned priestes and rulers. And moreouer built newe temples, yea, & those were cathedrall churches, and sett vpp newe idols or calues, a newe religion, new altars, and newe feastes, and by this meanes abroga∣ted the true religion of GOD, to that end y^t there might no outward marks at all of the Church of God appeare in Israel, and yet there is no doubt but God had a notable Church in Israel, for the preseruation and repairing

whereof from time to time God sent his Prophets, albeit they were not ac∣knowledged to be the true Prophets of God at the hands of the false church and of the false prophets. Vnder Ie∣roboam the second of that name, A∣mos the Prophete a shéepeheard or * 1.184 neateherd of Tecoa, taught and prea∣ched y^e true word of God: but he heard at the hāds of Amasias the high priest of the kingdome, Get thee quicklie hence and goe into the land of Iuda, * 1.185 and prophecie or preach there: But prophecie no more at Bethel, for it is the kings chappel, and it is the kings court. Furthermore, when Achab passed all the kings before him in wic∣kednesse, and added moreouer to the vngodlines and falling away of Iero∣boam y^• abhominable religion of Baal, and had filled all the kingdome of Is∣rael with superstitions, idolatries, en∣chauntments, and sacrileges, yea and moreouer persecuted the pure word of God in his prophets most cruely, there was yet founde in Israel a most fa∣mous church of God. Helias that great and most excellent prophet of God, be∣cause of that horrible falling awaye from God and loathsomnesse of that most miserable people, in whom there appeared no one token of the true Church of God, flying into the wilder∣nesse hid himselfe in cornērs, and bée∣ing asked of the Lord, what hee did there, he aunsweared: I haue beene verie iealous for the Lord God of ho∣stes, * 1.186 for that the childrē of Israel haue forsaken thy couenaunt, cast downe thine altars and slaine thy Prophets with the sword, and I onely am lefte, & they seeke my life to take it away. But streight wayes hee is sent backe into the land of Israel from whence he was fled, and heard moreouer these words: I haue left vnto my selfe seuen * 1.187 thousand mē in Israel, who haue nei∣ther bowed their knees to Baal, nei∣ther kissed him. Behold this mightie prophet thought that only he himselfe had béene left of all the number of the faithful in Israel: but he heard y^e God had reserued seuen thousand holy mē, who had not bowed their knées, that is to say, had neuer serued Baal so much as with outward reuerēce. But who knoweth not that the prophete vnder∣stood by the number of seuen an excée∣ding great number of y^e true seruants of God: who vndoubtedly were circū∣cised, not into the couenaunt of Baal, but into the couenaunt of the eternall God? The same men lacked not faith, and therefore they were not without doctrine, though the same were not so common, neither séemed vnto the Baa∣lits to be either ordinary or catholique. But vndoubtedly they wanted y^e vse of the sacrifices: for seeing they were not lawfully offered, they would not be partakers of those y^t were vnlaw∣ful: but in the meane season they were not destitute of the things which were signified by the outward signes or sa∣craments, being partakers throughe faith of all the gifts of God.

After the selfe same sort since the * 1.188 bishop of Rome after y^e maner of king Ieroboam, hauing forsaken the sound preaching of the Gospell, and hauing corrupted the first and simple institu∣tion of the Lords supper, & depraued and wrested to his owne profite other commaundements of God, and placed himselfe in y^e throne or temple of God, * 1.189 or in the church of God, bragging that he is a God in earth, surely the church of God oppressed w^t grieuous tyrānie, could very hardly hetherto bee discer∣ned by outward marks. For in stéed of the sincere preaching of the Gospell, a certeine kinde of doctrine mixed & cor∣rupted

w^t mens decrées was set forth, and in stéed of y^e Lords supper, Popish masse was celebrated: & in stéede of o∣ther ordinances of god came in a high heap of foolish and superstitious Cere∣monies, whervnto a great number of men yelding, made themselues subiect to the sea of Rome. In y^e meane space notw^tstanding the church of God was not vtterly extinguished throughout al the world, neither the holy ministe∣rie of the word of God & the true wor∣ship of God vtterly decayed amongest all men. For there were found spred abrode in euery place not a few men, who neither alowed the Pope and his conspirators, nether his corruption in matters of the church. But they wor∣shipped the lord Christ, whom they ac∣knowledged to be the onely authour of saluation, and therfore they kept them selues frée from Popish filthines. And god also sent almost in euery age since the beginning of Popedome men that were graue, godly, and learned, who greuously accused y^e Popes kingdome and tyrannie, (euen as the Prophets did of old time in the dayes of Ierobo∣am the idolatrous corruption) cōstant∣ly requiring y^e reformation of y^e church from Popish corruptions and also tea∣ching the true doctrine of saluation, & the true vse of the sacramentes. And wheras a pure reformation by reason of Antichristes tyrannie could not bée obteined, there was notwithstanding found a continual studie of puritie, & a godly desire of the lawful vse of the sa∣craments: euen as I said there was in the elect members of the true church of God, in the dayes of Ieroboā, Achab, Manasses, & in the time of the captiui∣tie of Babylon. But euen as in those times the true prophets of God were not acknowleged for true prophets of the priests of Baal, but were cōdemned for scismatiques & heretiques: euē so in certeine ages past, y^e bishops of Rome with their conspiratours, did excōmu∣nicate & persecute godly and learned men, who preached the word of God, & called for the reformation of y^e church, & many of them did they put to death with fire and sword: which thing our Lord and maister himselfe, with the prophets and Apostles, did foreshewe should come to passe. Moreouer God could vndoubtedly reserue to himselfe a mightie church euen vnder the Pa∣pisme: euen as we doubte not but hee hath done a very gret vnder Mahome∣tanisme: for who will thinke y^t no mē∣bers of the church of God are remay∣ning in all Asia and Africa? Could not our merciful god with his mightie power in y^e last calamitie and ruine of gods church, reserue againe (as some∣time he did) 7000. mē of whom neuer a one had worshipped the beast or re∣ceiued his mark? What hath béen don in Turkie, or what at this day is don, let them declare y^t can do it best & most rightly. What hath béene done amon∣gest vs in these last ages, no man can denie. Through the great goodnesse of God we sée it is come to passe, y^t euen as circumcision, the signe of gods coue∣naunt of old, was giuē vnto the people of god euen in y^e middest of the falling from god, so also at this day in y^e grea∣test darcknesse of Antichrist, most holy baptisme was giuen to the Christiās to be as a seale of the forgiuenesse of sinnes & inheritance of the children of God. Surely the purenes of doctrine was prophaned w^t infinite most grosse traditions by y^e Popes sworne frends, yet in the meane time it was not alto∣gether abolished. For y^t I repeat not a∣gaine any thing of y^t which I haue said of godly and learned men sent of God crying for reformation of the Church,

and greatly profiting with all the chil∣dren of God, was it not with a certein vniuersall consent receiued for most certeine and vndoubted, that in the decalogue or tenne commandements, there was set downe a short and most absolute summe of all the commaun∣dements of God? and that in y^e Lords prayer was taughte vs a most ample forme of prayer vnto God? And that in the Apostles créed was conteyned a most perfect rule of faith, or of y^• which was to be beléeued? Surelie the cu∣stome was to recite the créede almost vnto euery one that was departinge out of this world, and to those that lay euen at the last gasp, as a most perfect rule of that faith whiche bringeth sal∣uation. Neither do we doubt that the mercifull God and father of mercies, (who vouchsafed to saue the théefe vp∣pon the crosse euen at the giuing vp of his life) had mercie vppon those that were oppressed with the tyrannie of Antichrist, and through his vnmeasu∣rable grace touched the hearts of men both liuing and readie to die, & taught them by his holy spirite, and that they cōfessing one God the father & maker of all things, and one Iesus Christ the sonne of God redéemer of the world, to haue suffered and risen againe, and one holy Ghoste, and finallie the holie catholique Church, that he hath sancti∣fyed them, forgiuing them all their sinnes, and hath translated the soules of such faithfull men into life euerla∣sting (according as they beléeued) into which place also wee beléeue our flesh (being raised againe) shalbe caried in the end of the world. They haue here therfore their answere also who aske: whether all oure elders who died bee∣fore these last times wherein the Gos∣pell is reuealed be damned? Let ther∣fore those that bee aliue rather looke, least for their contempt of the word of God, and cont••ntions raised against the word of God, they come to worse end thā their forefathers came. Ther∣fore thoughe we acknowledge not the Popish Church to be the true Church, yet it followeth not thereof that there neither is or was any Church of God in the earth. For we say that is y^e true Church of GOD, which beléeueth in Christe, and forsaketh not his word, which Church also we haue plentiful∣ly enough described. We know more∣ouer that wée our selues which at this daye beléeue in Christe, are the true Church of Christ our Lord. For wee cleane by faith to oure onely head Christe, and to all the members of the catholique church, so as we are not de∣stitute of the true markes of the true Church of God.

But we read not (say they) that vn∣der the bishops, priestes, and kings of the Church of the Iewes, either the prophets (that is to saye) the guides of the faithfull, or else the faithful them∣selues, did depart away from the high priest, from the king, or from their v∣niuersall Church, and ordeyned vnto themselues new particular sacrifices as you at this day doe. For you depar∣ting from the bishopp of Rome, from kinges and gouernours, and from the vniuersal Church, do congregate vnto your selues a Church farre vnlike the vniuersall Church, both in preaching and ministring of the Sacraments? Wherevnto I aunswere, that the old fathers before the comming of oure maister Christe, for a certeine prescri∣bed cause did not séeke places to offer new sacrifices in, the temple being a∣bused and defiled with idolatrie. For it was vnlawfull to offer sacrifice w^t∣out the bounds of the temple. As is to be séene in the 3. of Leuit. and the 12. of

Deut. Neither was there any other cause why y^• the people being kept in bondage by y^e space of lxx. yeres in the captiuitie of Babylō, offered no sacri∣fices: yet most certaine it is notw^tstan∣ding, y^• both the prophets of God, & the holy & true worshippers of God, sepa∣rated themselues both frō the worship and sacrifices which were vsed, being contrarie to the word of God. Surely we read in all the sermons of the pro∣phets, that both those sacrifices and al∣so that Churche are condemned. For whiche cause they thēselues also were condemned of the highe priest and o∣ther priestes of Baal, as most abhomi∣nable heretiques and scismatiques: e∣uen as now a dayes also we are thrust through with the dartes of your cur∣ses, for that we will not communicate with the Popishe church and her holy seruice, and doe reiecte their holy ser∣uice itselfe. To this may be added y^t the sacrifices of the lawe beeing nowe fulfilled and abrogated by the lord, the Apostles with manifest defection, de∣parted not only from the high priests and church of Hierusalem, but more∣ouer gathered vnto Christe a newe church by the preaching of the Gospel, and badge of the sacraments: whiche church in the Actes of the Apostles we haue described: & according to whose patterne all churches ought of righte to bee refourmed, euen as many as would be called Apostolique churches. What haue wee therefore offended * 1.190 now adayes refourming churches af∣ter the likenesse of the Apostolique church, whiche churches were of old prophaned by that sea of Rome, and the members therof? We read that y^e church of God before the comming of Christin the flesh, was oftentimes de∣filed with filthie pollutions of corrupt men, and that the same was purged againe and renued after the likenesse of the old church, according to y^e word of God. And why should not we take the same course in our age in the very same cause?

There remaine moreouer prophe∣cies of our sauiour Christe, and of the * 1.191 holye Apostles and Prophets, liuely painting out this greuous oppression of the church of Christ vnder the furie of Antichristes tyrannie in this oure last age: there remaine most weighty commaundements, commaunding to flie from Antichriste, from idolatrie & false prophets. For the Lord sayeth in S. Matthewes Gospel: There shal arise false Christes & false Prophets, * 1.192 and shal shew great signes and won∣ders, so that if it were possible they should deceiue the verie electe. Bee∣hold I haue told you before. Where∣fore if they shal say vnto you: Behold he is in the desart, Go not forth: Be∣hold he is in the secret places, beleeue it not. And againe, Beware of false Prophets, which come to you in shee∣pes * 1.193 clothing, but inwardly they are rauening wolues. Also, Can the blind * 1.194 lead the blind? shal they not both fall into the ditch? S. Peter also sayeth very grauely: Saue your selues from this froward generation. And also in his second and third chapiters of his * 1.195 second epistle he entreates very larg∣ly of this matter. And also S. Paule agréeing in all thinges with the holy Gospel and with S. Peter, and pain∣ting forth Antichrist, and those last ti∣mes of Antichrist, & corrupt men, not lightes, but firebrandes of the church, commaundeth the sainctes to departe from them, and togather themselues together vnto Christe, and his sincere trueth. If any man aske for the places he shal find them 2. Thes. 2. 1. Tim. 4. 2. Tim. 3. and 4. The same Apostle in

another place euen the Apostle Iohn doth also say, Flie from idolatrie. And * 1.196 in the 6. cap. of the 2. epist. to the Cor. by expresse words, and most manifest opposition he sheweth, That there can be no agreement betweene Christe & Belial, light and darckenesse, and be∣tweene idols and the temple of God. And therefore he addeth by and by af∣ter: Wherfore come out from among them, and separate your selues (sayeth the Lord) and touche none vncleane thinge, and I will receiue you. To this apperteyneth that whiche the blessed Apostle Iohn in his reuelation shewed him by the lord Christ, séeing the wor∣kes of Babylon, heareth also therew^t a voice cōming frō heauen, & cōmanding after this manner: Go out of her my people, that ye be not partakers of her sinns, & that ye receiue not of her pla∣gues. The same Apostle very often threateneth euerlasting destructiō to those y^• worship y^e beast: but life & glory to those that forsake and flée from the beast, so as they cleaue only to the on∣ly sauiour of the world Iesus Christ. Therefore that departure of oures from the sea or church of Rome, is not onely lawfull, but also necessarie as y^t which is commaunded vs of the Lord himselfe, and by his holy Apostles, vn∣to whome vnlesse we•• obey, wee can∣not be saued.

Otherwise we are not ignoraunt, that fallings away are altogether ab∣hominable * 1.197 and to be blamed, amongst the which notwithstanding except we distinguishe, it will not plainly ap∣peare, what wee either allowe or dis∣proue, either else what wee followe or flée from. There is a defection of apo∣stacie, in the which thorough hatred of faith or religion, Atheistes or godlesse men of méere vngodlines & contempt of God with their wicked ringleaders Lucian and Iulian the Apostata, fall away from the scunde and catholique faith, and finally from the fellowshipp of the faithfull and moreouer do blas∣pheme & rayle vpon the Christian ve∣ritie, and either laugh to scorne or per¦secute the very Church of God. There is also an heretical defection, that is to saye; wherein with Valentine, Marci∣on, Arrius, Manicheus, Artemones, & other such monsters, certeine proude, arrogant, & malapert wicked persons, either refusing the verie Scripture, or wresting the same, despise and treade it vnder their féete, or else do denie, o∣uerthrowe and resist certeine articles of faith, and the sound and auncient o∣pinions of the churche of God, and af∣firme the contrarie, and so frame to themselues heretical churches, and de∣part from the true, auncient, and ca∣tholique church. There is moreouer a scismaticall defection, such as was the Donatists, who separated themselues from the true church of God, vnder the pretēce of obteyning a more absolute kind of holinesse. Wherof I haue spo∣kē verie largly but a little before. And the aboue remembred two kinds of de¦fection, are altogether abhominable & wicked, euen as also the third kind can by no meanes be defended. But none of all these kinds can be imputed vnto vs nowe a dayes, departing from the churche of Rome. For y^• departure is voyd of all crime, whiche is made, not from y^e true, but from the false church: not from the people of God, but from y^e persecuters of gods people: not from the articles of faith, and sounde opini∣ons of the churche: but from errours which obscure the articles of faith, and from the wicked traditions, and cor∣ruptions of men: whiche moreouer is made not throughe any lightnesse, but of necessitie: not for inuocation, but for

true religions sake, that leauinge the fellowshipp of darckenesse, we maye bée gathered together againe with Christ the true light and all his mem∣bers. And in this sort now a dayes haue wee forsaken that sea of Rome, flowing with false doctrine, idolatrie, and the bloud of innocent martyrs: & haue embraced the doctrine of the Go∣spel and of the Apostles, and therefore Christ himselfe the head of the church, which is the fellowshipp of all sainctes beléeuing in Christ. And this hetherto haue I spoken by digression, I nowe returne to the treatise of the catho∣lique church, that I may make an end of those thinges whiche remaine to be spoken. And to that end that greater light and force maye be added to those thinges which I haue hetherto spoken of the churche, I will nowe bring out certeine parables out of the holy scrip∣tures, whereby those thinges are as it were painted out before our eyes. And so shal it be easie for euerie man to put a difference betwéene the inward and the outward churche, and to knowe what either apperteyneth properly to euery one, or else what is not proper. First of all the church is set forth vnto vs vnder the shape and fashion of a * 1.198 house. A house is builded to this ende, that men maye dwell in it: and it is builded by workemen, of matter of all sorts, of wood, of stones, and morter, the foundation beeing first layde: vppon which are set walls which are ioyned together with a corner stone: last of all is added or placed alofte the roofe, without whiche the whole building, by little and little rotting, woulde fall downe & decay. I said that the churche is the house of God, the chiefe maister builder whereof is God himselfe, who in the figure therof, that is to say, in y^e tabernacle made by Moses, and tem∣ple builded by Solomon, did deliuer both vnto Moses and Dauid, the fashi∣on of the temple, according to whiche patterne they should build it. For god from the beginning kept the Angels that they should not fall, but repaired man being fallen into sinne, & death, euen streighte wayes after the begin∣ning of the world, sanctifying a church vnto himselfe, whiche hee also seuered out, cōpassing it about with his word. And this fashion of the church it is al∣together néedful y^t we kéepe, & that we receiue not any other fashiō, either of Emperor or Pope, or deliuered by a∣ny other mā. The true master builder of this house of God, saith in y^e Gospel: Vpō this rock I wil build my church. * 1.199 For the same sonne of God is he, that maketh vs worthie of his kingdome, he giueth vs faith, by whiche wee are made true members of the churche of God. But albeit the Lord himselfe bée the onely and principall builder of his church, yet he refuseth not the labours of men in the building, yea rather hee ioyneth men with him in building of the church, whome also he vouchsafeth to call maister builders. For Paule sayeth: As a skilfull maister builder I haue laid the foūdation. And againe, * 1.200 Who is Paule, and who is Apollos, but the ministers by whom ye belee∣ued, & as the Lord gaue to euery mā. I haue planted, Apollos watered, but God gaue the increase. So then nei∣ther is hee that planteth any thinge, neither hee that watereth, but God that giueth the increase. Againe, We together are Gods labourers: ye are Gods husbandrie & Gods building. Wée will make the matter plaine by an example.

What time God would raise vp a house vnto himselfe amonge the Gen∣tiles, * 1.201 first of all hee endued with

his grace Cornelius the gouernour of the Italian bande placed by Cęsar. or the capiteine and Centurion by & by after sending the Apostle Peter, he prepared and made readie that house for himselfe. For Peter teacheth and baptiseth, Cornelius with his house∣hold hearkeneth, beleeueth, is bapti∣sed, and becommeth the house of god, the true church, which church the Lord dwelles in by his spirite. For euen as a house is dwelt in by men, so GOD dwelleth in the church. As Paul wit∣nesseth saying: The temple of God is * 1.202 holy whiche yee are. Againe, Knowe you not that your body is the temple * 1.203 of the holie Ghoste which is in you, &c. The foundation of this house is Christ. For God sayeth by Esaie: Be∣hold I put or lay in Sion (that is to * 1.204 saye in the Churche) a stone, a tried stone, a precious corner stone, a sure foundation. Hee that beleeueth shal not make hast. Which prophecie the Lord expoūding in S. Matthewes Gospel, and applying it to himselfe as the foundation of the church, saith vn∣to Peter confessing Iesus to bee the true sonne of the liuing God, the Mes∣sias that was looked-for, And vppon * 1.205 this rocke I will build my church, & the gates of hell shall not ouercome it. There is moreouer to be added herevnto the exposition of S. Peter y^e Apostle, who reciting the verye same words of the prophete Esaie, and allu∣ding to that saying of Dauid, The * 1.206 stone whiche the builders refused, is the head of the corner, sayth exprefly, that Christe is that liuing stone, refu∣sed of men but chosen of God, a sure * 1.207 foundation, vppon whome whosoe∣uer stayeth, shall not be confounded. And also Paul the Apostle agreeth w^t Peter, for hee sayeth: And the rocke was Christ. And againe, An other * 1.208 foundation can no man lay than that which is layd, which is Iesus Christ. * 1.209 Therfore wheras he in another place nameth the selfe same foundation, the foundation of the prophets and Apo∣stles, it is not so to be taken as if the Apostles and prophets were the foū∣dation of the church, but y^t they layed Iesus Christ for the foundation of the Church, & builded the whole building vppon this foundation, yea, euen thē∣selues also. For mortal men cannot be the obiect of faith, and foundation of y^e church, wherevppon the faithfull may stay. Dauid crieth: The way of God is vncorrupt: the word of the Lord is * 1.210 tried in the fier: he is ashield to al that trust in him. For who is God besides the Lord? And who is mightie (or a rocke) saue our God? And Ieremie saith, Thus saith the Lord, cursed bee * 1.211 the man that trusteth in man, & ma∣keth flesh his arme, and withdraweth his heart from the Lord. Blessed bee the man that trusteth in the Lord, & whose hope the Lord is. So the wri∣tings of the prophets and Apostles w^t one consent shewe vs the rocke, y^t is to say, the foundation of the church to be Christ, & that it is he onely and alone.

Greatly do they erre therfore, who∣soeuer they be, that do attribute to the * 1.212 bishop of Rome this diuine praise, po∣wer and prerogatiue which is due on∣ly to the sonne of God. And if so be it that they obiecte that many interpre∣tours, both Gréeke & Latine, haue vn∣derstoode by the rocke, Peter himselfe, we refuse mans authoritie, and do af∣firme & bring forth heauenly autho∣ritie. Christ said not, I will build my church vpon thee, but vppon a rocke, & * 1.213 that selfe same rocke that thou hast cō∣fessed. Yea, & Peter taketh his name of Petra, which signifieth a rocke, euen as a Christian of Christ. And Peter also

himselfe by y^e rocke vnderstood Christ. Herevnto maketh the authoritie of Paule, saying: The rock was Christ. * 1.214 And, Other foundation can no man laye, than that whiche is laid, whiche * 1.215 is Iesus Christ. For Dauid before say∣ed: Who is God besides the Lord, or who is a rocke saue our God? These testimonies I repeate not vnaduised∣ly: for all those that are not beside their witts, wil confesse there is more credite to be giuen to these most ma∣nifest testimonies, witnessing Christ onely to be the rocke, and placing him for the foundation of the Church, than vnto those that teach both Peter & the bishop of Rome together with Christ to bee rockes and foundations of the Churche. I will vse no sharper speach at this time against them, for asmuch as it is most manifest vnto all men what maner of men they be, most vn∣worthie to bee reckoned with Peter, but most worthie to be counted amon∣gest Symoniackes. Peter foresawe what manner of men they would bée, and therefore least any man should be deceiued by them, he painted them out in their colours in the 2. Chapiter of his 2. Epistle. But leauing them wee will returne to the exposition of the parable we had in hand.

The matter of the house, as the walls & other parts, are faithfull men * 1.216 builded vppon the foundation Christ. Which thing those famous and prin∣cipall workemen of this building Pe∣ter and Paule witnesse and explaine in these woordes. Peter sayeth: To Christ ye come as vnto a liuing stone disalowed of men, but chosen of God * 1.217 and precious. And ye as liuely stones bee made a spirituall house, and holie priesthood to offer vp spiritual sacri∣fices acceptable to GOD by Iesus Christ. And Paule saith: Now there∣fore * 1.218 ye are no more straungers & for∣reyners: but citizens with the saincts, & of the household of God. And are built vpon the foundation of the A∣postles & Prophets, Iesus Christ him∣selfe being the chiefe corner stone. In whome all the building coupled to∣gether groweth vnto an holy temple in the Lord. In whō ye are also built together to be the habitation of God by the spirite. By the authoritie ther∣fore of the Apostles, wee learne that * 1.219 Christ is the corner stone in the house of God, who least the walls should fall downe coupleth them together and vp houldeth the whole building. He is al∣so the roofe of the church, that is to say, the defender and ruler, vnder whose defence the church liueth safe, happie, and blessed. Herevnto apperteyneth the consideration of the tabernacle of Moses, and of the temple of Solomon: * 1.220 for either of them is called the house of God. The tabernacle was distingui∣shed into The holiest of all, the holie place, and the court: and albeit these seuerall partes be named, yet is it cal∣led one house of y^e Lord, because there is but only one vniuersal church, whi∣che neuerthelesse hath, as it were, her parts. The holiest of all is a figure of the triūphant church in heauen, where are our fellow seruauntes & brethren, the Patriarches, Prophets, Apostles, Martyrs, and all the blessed spirites. There doeth Christ our Lord appeare alwayes in the sight of god, who is our arcke wherein is conteined the trea∣sures of the church, which is the fulfil∣ling of the law, the certeintie of the co∣uenaunt, & our propitiation. Thence haue we our Oracles. In this part of the temple all thinges are sumptuous gold and precious stones. For in hea∣uen perfecte ioy is atteyned. In y^e tem∣ple are formes of Angels, palmes and

floures, for because in the life to come the elect shalbe as the Angels of God. Here they y^• doe ouercome are gréene * 1.221 for euermore. To him that ouercom∣meth, saith the Lord, wil I giue to eate of the tree of life, which is in the mid∣dest of the Paradise of God. Here all thinges shine: for in Christ and in the life to come wee shalbe made bright. The holie place representeth vnto vs the militant & inward church, sancti∣fied with the bloud of Christe, whiche hath not a shew of godlines onely, but godlines it selfe. For by faith they cleaue fast vnto God, and with mutu∣all charitie they are knitt together a∣mongest themselues, they serue god in spirite, hearing gods word, and being partakers of the sacraments. In the holy place therefore Solomon placed 10. candlestickes, 10. tables, and tenne cauldrons. For in the church y^• saincts are daily lightened, nourished & pur∣ged, through repentance. Finallie the Court receiued the whole assemblie of the people. For the Churche is the as∣semblie of all those that professe fayth, hauing also hypocrites mingled with them. Betwene the holy place and the Court or porch, are two pillers in So∣lomons temple dedicated to the poste∣ritie of Dauid. For it is Christ that beareth vp the church, by whom y^t way is open into the church. Through the benefite & power of Christ, the church hath obteined, that if shee continue in Christ, she should also be the piller and ground of the truth. But besids the ta∣bernacle and temple of God, there is no place but in the Churche wherein God receiueth the seruice done vnto him. God is onely fauourable in the church of his sainctes. Let the Iewes, Turkes, and Sarracens therefore do workes which in outward shewe are neuer so excellent, yet without Christ & his fellowship no man pleaseth god. Againe, the church of god is compared * 1.222 by Esaie to a most excellent vine, who saieth by plaine words: The vineyard of the Lord of hostes, is the house of Israel, & the men of Iuda are his plea∣sant plant. And also in the Gospel our lord in the parable of the vine, plainly expoundeth that mē are the branches of this vine. Yea, and in Iohn he saith: * 1.223 I am that true vine, & my father is an husbandman. Euery branch that bea∣reth not fruite in me he taketh away: and euerie one that beareth fruite, he purgeth it, that it may bring foorthe more fruite. As the braunche cannot beare fruite of it selfe except it abide in the vine, no more can ye except ye abide in me. I am the vine you are the braunches, he that abideth in me & I in him, the same bringeth forth much fruite, for without me ye can doe no∣thing. If a man bide not in me, hee is cast forth as a braunch & withereth, and men gather them & cast them in∣to the fire, & they burne. There is one church therfore, for it is one vine. Out of her come branches partly fruitfull, and partly vnfruitfull. For both the good or godly, and true worshippers of God, and euil men or hypocrites, are counted to be in the church. But hy∣pocrits in their time are cutt off, and throwne into euerlasting fire. That y^e good remaine in the vine and are not cutt off, but bring forth fruite, that are they indebted for to Christ the founda∣tion of the church, and also the head & preseruer of the same: who by his spi∣ritual & liuely iuice makes them fruit∣ful in good works. Herein most euidēt∣ly appeareth the knitting together of the head and the members, Christ and the faithful: whereof we spake at first, and of the which the Lord addeth in y^e gospel, If ye abide in me, & my words

abide in you, aske what you will and it shalbe done to you.

Moreouer, this church of the faith∣ful is called the kingdome of God. For * 1.224 the sonne of God himself Christ Iesus is the king of the church, that is to say of all the faithfull: who by his spirite and word gouerneth the churche, and shée againe willingly submitteth her∣selfe to his gouernement. Neither are there found many kingdomes in the world: because there is one onely king of glorie Christ. Of this king & king∣dome I haue entreated in the 7. ser∣mon of my fourth Decade. Nowe we * 1.225 haue also said oftentimes y^t the church is likened to mans body. In the body the head is the chiefe, whiche is neuer absent from the body. And being stri∣ken off, leaueth a dead body voide of sense. And albeit this haue verie ma∣ny members, yet is there a most plea∣saunt agréement of them all amongst themselues. Euerie one agréeth & con∣senteth together amongst themselues, they are soarie one with another, and help ech one another. The same thing likewise do al faithful people perform one towards another, that one mem∣ber doth to another member. They are vnited to their head Christe by faith, the head it selfe is ioyned to the members, thorough grace and the spi∣rite. Christ is neuer separated from y^e church: neither hath she life elsewhere but from Christ: who although he bée absent in bodie from the militant church, yet is he continually present in spirite, in operation, and in gouerne∣mēt: so as he néedeth no vicar in earth, since he gouerneth alone, & continueth for euer the onely head, the only king, the only priest, & sauiour of his church. For the Lord sayth in Ezechiel: I wil raise vp ouer my sheepe a sheepherd, * 1.226 who shal feede them, to witt, my ser∣uaunt Dauid: he shal feede them and he shalbe their sheepeheard. And I the Lord wilbe their God, & my ser∣uaunt Dauid shalbe their prince a∣mong them. I the Lord haue spoken it. This last thing he added, least any should doubt of the faith and certeinty of those things which are spoken. God is the eternall trueth, and he hath spo∣ken it: therefore that whiche hee hath spoken cannot be but most true. But what hath he spoken? That there shal∣bee and is one Pastor and Prince of y^e Church. Behold that he said one is not without signification. But who is that one? He expoundeth that & sayth, My seruaunt Dauid, to witt, Christe Iesus (that braunch of Dauids poste∣ritie) whom the authoritie of the Gos∣pell calleth euery where the sonne of Dauid. He shalbe a shéepheard not in name and title onely, but in déed. For he shall féede his shéepe, and therefore shalbe in the middest of them. For in y^e Gospel he sayth expressely: Where∣soeuer * 1.227 two or three are gathered toge¦ther in my name, there am I in the middest of them. And againe, Behold I am with you alwayes euen to the * 1.228 end of the world. Now, if he be pre∣sent * 1.229 with his church, she hath no néede of a vicar. For a vicar supplieth the place of him that is absent. Whereso∣euer therefore Christe his vicar is ac∣knowledged, there is no Christe, and therefore there reigneth Antichriste. This wil be made as yet much more cleare and sure, if wee weigh what it meaneth that Christe is said to be the head of the churche. The head is the life, saluation and light, or that whiche * 1.230 giueth lighte to the Churche, the su∣preme gouernour of the faithfull, who both can and will alwayes bee present to the whole Congregation of Sainctes, of all ages, and dis∣persed

throughout the whole world, heare her prayers & requests, & moreo∣uer send her succour in all things: and briefely, who is able perfectly to go∣uerne the whole church, and both pro∣uide for and bring to passe al her mat∣ters, and that in all things. But this priuilege, as I thinke, thou canst giue to no creature, without blasphemie and sacrilege: onely therefore Christ, perfect God and man, is & remayneth the onely head of the Church. Those * 1.231 that acknowledge the Pope of Rome to be the head of the church militant, either knowe not what they doe and saye, or willingly and wittingly doe blaspheme the Sonne of God, whome they will not haue to reigne ouer his Church alone. But let vs nowe heare the testimonies of S. Paule the Apo∣stle of this matter. God, sayeth hee, hath raised vp Christ from the dead, * 1.232 and sett him at his right hand in the heauenly places. Farre aboue all prin∣cipalities and powers, and might and domination, and euerie name that is named not in this world onely, but also in that that is to come. And hath made all thinges subiecte vnder his feete, & hath appointed him ouer all things, to be head to the church: whi∣che is his bodie euen the fulnesse of him that filleth all in all things. Behold Christe is the head, for he ru∣leth all things in heauen and in earth, hee gouerneth all thinges, hee hath all thinges subiecte vnto himselfe, and maketh the Churche his body, mini∣string vnto her those thinges whereof she hath néed, and fulfilling all her de∣sires. Againe, the same Apostle sayth: Christ is the head of the Church, and * 1.233 the same is the sauiour of the bodie. It is the part of the head to preserue and gouerne the body: But that no man performes but onely Christ, hee remayneth therfore the onely head of his Church: speciallie since the church is the spirituall bodie of Christe, and therefore cannot haue a carnall head, without you will make of the Church a Poetical monster. For Christ is the head of the Church, not béecause hée is man, but béecause he is God and man. But and if the defendours of the Ro∣mishe idol and champions of the mo∣narchie of Rome, by the head doe vn∣derstand the Prince or gouernour in earth, as Saule in the Scripture is called the head ouer Israel, and so doe vnderstand the chiefe bishop ruling in the chiefe sea, let them againe heare the Scripture it selfe confuting their silthie errour, and saying: And there * 1.234 arose also a strife amonge the Apo∣stles which of thē should seeme to be the greatest. But Iesus said vnto them: The kinges of the Gentiles reigne o∣uer them, and they that beare rule o∣uer them are called Gratious Lords. But ye shal not be so, but let the grea∣test amonge you bee as the least, and the chiefest as hee that serueth. For who is greater, he that sitteth at table or he that serueth? Is not hee that sit∣teth at table? And I am amonge you as he that ministreth.

That Primacie therfore of y^e church of Rome is of men, it is not of the do∣ctrine or institution of Christe, yea ra∣ther quite contrarie it is & repugnant vnto the institution, doctrine, and ex∣ample of Christ: who will not haue the Apostles or apostolique men to reigne like vnto the Princes of this world. Hée instituted ministers of the church, who should serue the Churche. She sitteth at the table, the ministers sett that food before her which they receiue of the Lord, and rightly diuide the woord of the Lord. Did not Christe him selfe refuse a Crowne vppon

earth, and did not hee that is Lord of all, minister? doth not he him selfe disallowe, that any minister shoulde séeke any prerogatiue, no, not in res∣pect of eldership? He that is greatest among you (saith he) let him be as the yonger. He therefore commaundeth an equalitie amongst them all. And therefore S. Ierome iudgeth rightly, * 1.235 saying, that by the custome of man, and not by the authoritie of God, som one of the elders shuld be placed ouer the rest, and called a Byshop, wheras of olde time, an elder or minister and a Byshop, were of equall honour, po∣wer, and dignitie. And it is to be ob∣serued, that S. Ierome speaketh not of the Romish Monarchie, but of eue∣rie bishop placed in euerie citie aboue the rest of the ministers. Whiche thing I bring not out, to that end we shoulde stay vppon the authoritie of man, but to that ende I might shewe that euen by the witnesse of man it may be proued, that that maioritie, as they call it, hath not the original from the Sonne of GOD, and from Gods worde, but out of mans braine: and that therefore both Christe remaineth the onely head of his Churche, and the bishop of Rome is nothing lesse, than the head of the Church militant. And ther withall we cleaue most stedfastly to the sacred and holie Gospell, and to the vndoubted doctrine of the Apo∣stles, which doctrine taketh away all pride of Supremacie, and commen∣deth vnto vs a faithfull ministerie, and the equall authoritie and hum∣blenesse of the ministers: The Apo∣stle againe witnessing and saying, Let a man so thinke of vs, as of the ministers of Christe, and disposers of the secretes of God.

Herevnto belongeth almoste the whole tenth chapter of Iohn, wherein * 1.236 the Lorde named him selfe the true, and also the onely shephearde of the vniuersall Church. The only shepe∣folde of this shephearde, is the catho∣lique Churche, gathered together by the word, out of the Iewes and Gen∣tiles. And shéepe of this folde, are all the faithfull people in the world, hea∣ring, and giuing them selues ouer, wholy to be gouerned by this chiefe shepheard Christe: who albeit he also communicate this name of Pastour or shephearde, vnto the ministers ap∣pointed to the ministerie of the chur∣che, yet notwitstanding, he reteyneth vnto him selfe the charge of the chiefe shephearde, and also the chiefe power and dignitie. Men that are Pastours of churches are all ministers, and are all equall: Christe our Lord is the v∣niuersall pastour, and chiefe and Lord of Pastours. The more worthy dili∣gence and trust is in the Pastors, the more worthy it maketh them. There∣fore, when the Lorde saide vnto Pe∣ter, Feede my sheepe: he committed * 1.237 not vnto Peter any Empire, eyther ouer the world or ouer the church, but a ministerie to the behalfe of his re∣déemed. Teach, saith he, and gouerne with my word my sheepe, my sheepe I say, whome I haue redeemed with my bloude. For Paule saith, Take * 1.238 heede vnto your selues, and to the whole flocke, whereof the holy ghost hath made you ouerseers, to feed the church of God, which hee hath pur∣chased with his owne bloud. The bi∣shop of Rome therefore is deceiued, who by the Lordes words spoken vn∣to Peter, thinketh that full power is giuen vnto him ouer all in the church. Let the Apostle Peter him selfe be heard, talking with his fellow ••lders, and as it were opening those wordes of the Lorde spoken vnto him, The

elders that are among you, sayth he, I beseeche which am also an elder, and * 1.239 a witnesse of the sufferings of Christ, and also a partaker of the glorie that shall be reuealed. Feede the flocke of God, which dependeth vpon you, ca∣ring for it not by constraint, but wil∣lingly: not for filthy lucre, but of a ready mynde. Not as though ye were Lordes ouer Gods heritage, but that ye may be ensamples to the flocke.

Peter speaketh not of any Empire and Lordship, yea, by expresse words * 1.240 he forbiddes Lordly dignitie. For e∣uen as he is appointed of the Lorde a minister and an elder, not a Prince and a Pope: so also he appointed no Princes in the Churche, but mini∣sters and Elders, who with the word of Christe should féede Christes flock, & that willingly and lawfully, al wic∣ked deuises at once set apart. Here∣to belongeth the whole 34. chapter of Ezechiel, whiche a little before we al∣ledged. But had not the heart béene hardened, and the eyes blinded of the byshop of Rome and his, they shoulde long agoe haue séene, that they coulde in no parte nor by no meanes haue béene numbered amongest the shepe∣heardes of the Churche, and disciples of Peter. They woulde at least haue marked that sentence of their owne Gregorie, whiche sentence he reci∣teth vnto Maurice the Emperour, al∣most in these words.

I affirme boldly, that who so euer hee bee that calleth him selfe the v∣niuersall Prieste, is a forerunner of Antichriste. And anon after, But for as muche as the trueth it selfe sayes, Euerie one that exalteth him selfe, shall bee brought lowe, there∣by I knowe, that euerie puffing vppe is so muche the sooner broken, how muche the greater it is swollen. These are his sayings.

Last of all, the estate of Christ and the Churche, is shadowed out by the * 1.241 similitude of marriage, betwéene the husbande and the wife. For Christ is called the husbande of the Church: and the Churche is called the spouse of Christe. Sainte Iohn sayth to his disciples, Ye your selues are my * 1.242 witnesses that I sayde, I am not the Christ, but that I am sent before him. Hee that hath the bride, is the bride∣grome: but the friende of the bride∣grome, which standeth and heareth him, reioyceth greatly, bycause of the bridegromes voyce. This my ioye therefore is fulfilled. Hee must in∣crease, but I must decrease. And in the Prophetes, this Allegorie is very * 1.243 common.

In a certeine place is feigned a damsell despised and polluted to lye in her filthinesse, and a certeine noble man commeth by, who plucking her out of the myre, and making her cleane from her filthinesse, and also sumptuously apparelling her, chose her vnto his wife. And albeit this Allegorie declareth that heauenly be∣nefite whiche GOD shewed vnto his people being in bondage in E∣gypt, by the wonderfull deliuerance and adopting them into his peculiar people: who notwithstanding, séeth not that all mankynde from his first originall, is defiled with sinne and wickednesse, and sticketh fast in the myre of hell? who knoweth not that the sonne of GOD came downe from heauen, and washed all mankynde in his bloude, and hauing purged her, hath ioyned to him selfe a glorious Churche, hauing neyther spot nor wrinckle, nor any suche thing? Surely by marriage is made a mu∣tuall participation in common be∣tweene

those that are contracted of all their goods, and as it were a certeine knitting together into one body, not to be dissolued. Therefore when Christ tooke vpon him our flesh, both * 1.244 he became oures in all thinges, and we also are members of the same bo∣dy, of his fleshe, and of his bones. In vs there is infirmitie, sinne, and death: the same thinges hath our hus∣band also taken vnto himselfe, that he might make them hurtlesse vnto vs. In Christe our husbande is iustificati∣on, sanctification, and life, the same thinges dothe he communicate vnto vs his spouse, that in him we might be iust and holy, and might liue thro∣ugh him.

Of that lawfull ioyning together of the Lord and the Church, are borne * 1.245 lawfull children vnto God. Where∣vpon the Churche is called a mother, and a frée womā, that is to say, a ma∣trone and a mistresse. For the A∣postle Paule sayth, Ierusalem which is aboue is free: which is the mother * 1.246 of vs all. For euen as through the ioyning of man and woman together by propagation of séede, are borne children: so Christe hath coupled the Churche vnto him selfe, wherein he hath left the séede of his worde. By the word, our mother the Churche be∣getteth children (whereof before I ad∣monished you when I spake of the o∣riginall of the Churche) that is to say, whiles she reteyning the séede of the worde, by the preaching of the worde, doth fashion and nourishe vs in her wombe, and after bringeth vs foorth into lighte, whome afterwardes she * 1.247 nourisheth with mylke, and bringeth vp with stronger meate, vntill wée growe vp into a perfect man. But euen as without a husbande, with∣out true fayth plighted, and without séede, there is no other: euen so the Church without Christ, without true faith and the séede of Gods worde, is not that our mother, that is a frée wo∣man, and our mistresse. We haue by these things by the way learned, why the Church of God is called a mother. The same notwithstanding is also called a virgine. For of this holie mo∣ther the Church, the Lorde before all * 1.248 things requireth faith and integritie. For the Apostle Paule saith, I haue coupled you to one man, to present * 1.249 you a chaste virgine vnto Christe. Therefore it is the part of y^e spouse to bring vnto her husband for her dow∣rie her virginitie, and to kéepe the same vndefiled. But what manner of virginitie is that? sincere faith in Christe, whiche wholy or with all her mynde cleaueth for euer vnto one: whiche commeth to passe when we giue eare only to our spouse, and loue none but him alone, to be short, when we perseuere in the simplicitie of the Gospell.

For it followeth in the wordes of the Apostle, But I feare lest it come to passe, that euen as the serpent de∣ceiued Eue with his subtiltie, so your mindes should be corrupt from the simplicitie that is in Christe. That simplicitie acknowledgeth Christe to be the meanes of saluation, the reco∣uerie of life and all heauenly trea∣sures: without whom there is no sal∣uation nor no good thing.

But who wil call her a chaste ma∣trone, who gyueth eare to bawdes, and setteth her hearte also vppon the loue of othērs, neyther contenteth her selfe with her husbande onely? will not all men cry out that she is a naughtipack, and an adultresse, lying with others, and bringing foorth chil∣dren * 1.250 of straunge séede? And in the ho∣ly

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Scriptures spiritual adulterie and fornication is muche spoken of. All the sermons of the Prophetes are ful of suche Allegories. They call those men or Churches adulterers, whore∣mongers, and fornicatours, which re∣ceiue straunge seede, that is to say, do∣ctrine differing from the word of god. For suche as they, going a whoreing from God, cleaue not vnto God only, they loue not alone him with all their hart, they do not worship, serue, & call vpon him only, yea rather, they choose vnto them selues others, whome they may worship and call vpon, eyther in¦stead of God, or together with God. Herevnto perteyneth a good parte of the fift chapter of Ieremie, and all the second chapter of Osée. Amon∣gest other thinges the Lorde sayth, I will not haue compassion vpon her children, bycause they are children of fornications, for their mother hath played the harlot, for she hath sayde, I will go after my louers. &c. Since these thinges are thus brethren, there * 1.251 is no cause why any man shuld reue∣rence the Churche of Rome, decking her selfe with the title and beautie of the holie mother the church. For she is not the holie mother churche, she is not an vncorrupted matrone and vir∣gine. For where is the husband, who is the onely husbande of this chaste matrone? where is the faith and in∣tegritie kept with her husband? hath she not defiled her selfe with straunge séede? hath not she receiued & taught a newe and straunge doctrine from the word of God? and by that means, begetteth many childrē, not to Christ, but to antichrist? Saint Iohn beauti∣fying this churche with her apt title, calleth her Great Babylō, the mother of whoredomes and abhominations of the earth: and a woman drunken * 1.252 with the bloude of the Saintes, and with the bloud of the martyrs of Ie∣su Christe. Our holie mother y^e church is an vndefiled virgine, hearing only the voyce or doctrine of her only wel∣beloued husband, placing all the mea∣nes of life and saluatiō in him alone, and depending onely vpon him in all things. With many other Allegories doth the Scripture paint out the my∣sterie of Christe and the Church: but thereof it sufficeth to haue spokē thus muche. The Lord Iesu, the true and onely shepheard of his Church, bring hoame againe louingly the wande∣ring shéepe into his fould, and be∣ing gathered together, in his Churche, preserue thē for euer. Amen.

Of the ministerie, and the ministers of Gods worde, wherefore, and for what ende they are instituted of God. That the orders giuen by Christ vnto the church, in times past were equall. Whence and howe the prero∣gatiue of ministers sprang, and of the supremacie of the Bi∣shop of Rome.

¶ The third Sermon.

THE expositiō tou∣ching the Churche of God shal be tru∣lyer vnderstoode, (brethrē) by those things whiche re∣mayne to be spokē out of the worde of the Lorde, concerning the ministe∣rie, and ministers of the Church. For I sayde, the Church of God is builded and preserued by the worde of God, and that through ministers appoin∣ted for that purpose by the Lorde, so that nowe it followeth, to speake of the ministers of the Churche, and of their ministerie, that is, of that order, wherwith God gouerneth his church.

And truely the Ecclesiasticall mi∣nisterie is extended, both to stirre vp, and also to mainteine publique pray∣ers, and the administration of the sa∣craments, and especially it is occupi∣ed in preaching of the worde of God. Of the two former, I will speake in place and time conuenient. Of the ministerie of the worde, I will en∣treate at this present. In considera∣tion whereof, first it is expedient to viewe, wherefore God in instructing men, vseth the ayde or ministerie of men, and what men perfect or worke in the ministerie it selfe, and what God. He verily for his excéeding good∣nesse and mercy toward vs, coueteth * 1.253 to poure him self wholy into vs (whi∣ch I thinke good to repeate often, that it may be the déeper rooted in oure hearts, and that we also may bethink our selues what we owe vnto God) that we may bothe be strengthened and blessed in him, and may perfectly vnderstand his will to vswarde, and finally our duetie, whereby we be bound vnto him. As he therefore fur∣thereth our saluation verie diligent∣ly in all thinges, so least there shoulde be any thing wanting to true doc∣trine, he him selfe commeth foorth to instruct men. But such is our weak∣nesse and corruptiō through sinn, we can not abide the méeting of his eter∣nall & wonderful maiestie. Which is apparant by muche communication of God had with our fathers, but es∣pecially at his meting with the whole Churche of Israel in mount Sina.

For when he came downe on the mount, not without glorie and hea∣uenly maiestie, and vttered with his owne mouth, a briefe summe of his whole religion, and of all the lawes, (which summe we call the decalogue or tenne commaundements) the peo∣ple being astonnyed with his diuine maiestie, said vnto Moses, Talk thou with vs, and we will heare: but let * 1.254 not God talke with vs least we dye. And God receiuing this offer, sayde, * 1.255 I haue heard the voice of the wordes of this people, which they haue spo∣ken vnto thee: they haue well sayde all that they haue spoken. Oh that there were such a heart in them, that they would feare me. &c. In so much that this maner of teaching by men, whiche men them selues haue chosen for them selues, God will haue to be perpetuall, and neuer to be broken: so as when he sent his sonne into the world, he cloathed him with flesh, that he might after that manner speake vnto vs by him.

God in déede might by the secrete * 1.256 illumination of his spirite, without mans ministerie (as his power is ty∣ed to no creature) regenerate the whole world, and gouerne the church it selfe: but as he despiseth not his creatures, nor destroyeth the worke of his owne handes, and doth all thin∣ges in order: euen so from the firste

beginning he foorthwith spake to the worlde by patriarches, then by Pro∣phetes, afterwarde by Apostles, ney∣ther at this day ceaseth he, to giue vn∣to the worlde doctours and pastours, So that it becōmeth vs, not to tempt God, that is, not to looke for a secrete inspiration with the heretiques En∣thusiastae, but to acknowledge a iust order, and that God him selfe spea∣keth vnto vs by men, of whome he woulde haue vs to learne religion. The Eunuch of Candace, Quéene of Aethiopia, did reade the holy Scrip∣tures, and the Lord could haue taught * 1.257 him by secrete inspiration the myste∣rie of faith, but he giueth him Philip to be a teacher and an interpreter.

Likewise, Paule the doctour of the Gentiles, taken vppe into the thirde * 1.258 heauen, and instructed by Christ him selfe, not by men, of all the principles of our religion, is neuerthelesse refer∣red ouer vnto a man called Ananias. The Angel of God is sent to Corne∣lius capteine of the Italian band be∣ing * 1.259 at Caesarea, which might haue in∣structed him in all pointes of true re∣ligion, but he willeth him to call for Peter the Apostle, He (sayth the An∣gel) will tell thee what thou must do. * 1.260 For this cause ministers are called Sauiours: they are sayde to conuert men: their worde is called, not the word of man, but the worde of God: he whiche despiseth them, séemeth to despise God him selfe. It is also sayd, that they them selues doe binde and loose, and reteine and forgiue sinnes. For Abdias the Prophete sayth, that Sauiours shal ascend into the mount Sion, whiche many interprete of the Apostles, Paule pleading before king Agrippa, and rehearsing the wordes * 1.261 of God whic•••• came vnto him in a vi∣sion, sayth, •• send thee vnto the Gen∣tiles to open their eyes, that they may bee turned from darkenesse to light. &c. And Gabriel the Archan∣gel sayd before that speaking of Iohn, Hee shall go before the Lorde with * 1.262 the spirite and power of Elias, to turne the hearts of the fathers to the children, and the disobedient to the wisdome of the iust men. Moreouer, the Apostle to the Thessal, We thanke * 1.263 God (sayth he) bycause when ye had receiued of vs the worde of the prea∣ching of God, ye receiued it not as the word of men, but as it is in deede the word of God, which worketh al∣so in you that beleeue. Againe, He therefore that despiseth these things, * 1.264 despiseth not man, but God, who hath euen giuen you his holy spirite. For the Lorde sayth in the Gospell. * 1.265 He that heareth you heareth me, and he that despiseth you, despiseth mee. And againe, What so euer ye shall loose on earth, shall be loosed in hea∣uen: * 1.266 and what so euer ye shall binde on earth, shall be bound in heauen. And againe, Whose sinnes so euer ye remit, they are remitted vnto thē, * 1.267 and whose sinnes so euer you doe re∣teine they are reteined.

But some wresting these places of the holy scripture against the natural * 1.268 sense, do giue the ministers an equall power in a manner with Christ, and that which only perteineth vnto him they communicate also vnto them. But they say, that by such meanes the ministerie must be set out, lest it wax vile and of no estimation among pro∣phane men. Othersome againe so speake of the inwarde drawing of the spirite, that they séeme as it were to make superfluous, or to take cleane away the outward ministerie, and to attribute nothing at all vnto it. Therefore the ministerie must be li∣mited

with his boundes, leaste it be drawne hither and thither, with the affections and lustes of men, and either too much or too little be attribu∣ted vnto it. Let the ministerie in déed be beautified, and kept in authoritie, but let it be done without the disho∣nouring of God. Neyther in déede be∣commeth it vs, vnder the pretence of the ministerie, to attribute that to mans labour, which is only Gods of∣fice, on whome all men ought to de∣pend, and vnto whome, as the onely welspring and giuer of all goodnesse, they ought to haue respect. Therfore, the faithfull ministers of the Lorde Iesus ought only to haue regard here∣vnto, that they may kéepe the glorie and authoritie of Christ vnblemished, and his priesthoode sound vnto him selfe in euerie point. For the Lorde Iesus him selfe sitting at the righte hande of the father, in the true taber∣••acle, which God pight and not man, remaineth a priest, yea, the onely high priest of his church for euer, executing as yet all the dueties of a priest in the Church. For he as the onely teacher and maister in the Churche, teacheth his disciples, that is, the Churche or congregation of the faithful: induing them with the holy ghoste, regenera∣ting and drawing them, sanctifying and making them frée from their sin∣nes. Which thing the scripture in euerie place plainely teacheth. This * 1.269 glory, this power, he hath giuen vnto none, neyther doth any minister, vn∣les he be blinded with diuelish pryde, take that vnto him selfe, as though he did worke those workes that are pro∣per vnto Christe, eyther for Christe, or in Christes stead, or together with Christ. The Apostles being Christ his most faithful ministers and most cho∣sen instruments of God, did not giue the holy ghoste, did not drawe mens harts, did not inwardly anoynt mens mindes, did not regenerate soules, they them selues did not deliuer from sinne, death, the diuell, and hell. For all these things be the works of God, whiche he hath not communicated to any. Wherfore the most holy Baptist in plaine wordes, denied that he was Christ, he denied that he him selfe bap∣tised with the holy Ghoste, I (saithe he) baptise with water, but hee baptiseth with the holy Ghost. I am * 1.270 the voyce of a cryer in the wildernes, prepare the way of the Lorde. And Paule pleading his cause before A∣grippa, wisheth of God, that king A∣grippa were such a one as Paule him * 1.271 selfe was, except his bonds. But such a wishe had not néeded, if he him selfe could drawe, sanctifie, and absolue. There are infinite other of this kinde to be séene in the scriptures.

Yet neuerthelesse, the ministerie * 1.272 of y^e church is not néedles. The kings counsellers, and officers, haue not e∣quall power with the king, neither are they kinges with the king, or for the king, but for all that their seruice is not in vaine. Therefore that thing which Christ the sonne of God, who is the greatest, the best, and the chiefe high priest of his Church, worketh in his catholique church inwardly and in their mindes, as the onely searcher of of the hearts, the very same outward∣ly he declareth and testifieth by his ministers, whome the Scripture for that cause calleth witnesses, embassa∣dours, or messingers. You, sayth the Lord to his Apostles, shall beare wit∣nesse, * 1.273 bycause ye haue beene with me frō the beginning. And Paul saith, I * 1.274 am ordeined a precher & an apostle, & a teacher of the gentiles. Therfore the same apostle in another place cal∣leth

the same Gospell, both a testimo∣nie and preaching of our Lord Iesus Christe. And Ihon the Apostle affir∣meth, that he was banished into the Isle of Pathmos, For the worde of * 1.275 God, and for the witnessing of Iesus Christe. And therefore when mini∣sters beare witnesse of the Sonne of God, and out of his word promise life euerlasting, their worde is not called mans word, but the word of God, and they are saide to saue, and to release from sinn. For they are the true mes∣singers and harroldes of the king, who is the deliuerer, who hath sent them to publishe remission of sinnes: wherevpon also they attribute all the meanes of life saluation, and deliue∣rie, to the onely deliuerer Christe. Paule in an other place, calleth mini∣sters Fellowe labourers with God: and afterward againe, Disopsers of the secrets of God. For the saluation * 1.276 whiche the sonne of God hath onely wrought, and whiche he also onely gi∣ueth, the ministers preache or dispose, and so they are fellowe labourers. The same Apostle out of the doctrine of the Gospell, which resembleth the teacher in the Church, to one that so∣weth * 1.277 séede, compareth the ministers to gardeners, and planters of trées, to whom he committeth the outward manuring, reseruing the inwarde working to Christe our Lord, saying: Who is Paule then? and who is A∣pollos? but ministers by whome ye * 1.278 beleeued, and as the Lorde gaue to e∣uerie man? I haue planted, Apollos watered, but god gaue the increase. So then, neyther is he that planteth any thing, neyther he that watereth, but God that giueth the increase. With whiche testimonie of the Scripture, Augustine being instructed, learned so to speake and write of the ministe∣rie of the Church, as nothing shoulde be diminished from the glorie of God, which inwardly moueth and teacheth vs, and yet in the meane time, the of∣fice of the ministerie should not be ta∣ken away, or despised as vnprofita∣ble. For in his Epistle Ad Circenses, which in order is accounted the 130. speaking of the secrete drawing of God, and the outwarde ministerie of men, These are not (sayth he) oure workes, but Gods, I would not at al attribute these thinges vnto mans working, no, not if when wee were with you, so greate a conuersion of the multitude, through our speaking and exhortations should happen. That thing hee worketh and brin∣geth to passe, who by his ministers outwardly warneth by tokens or sig¦nes of things, but by the things them selues, he inwardly teacheth by him selfe. Thus farre he. But least it might séem to any man, that he spake too briefly and sparingly, and not worthily enoughe of the ministerie of the Church, euen he him selfe imme∣diately addeth, and sayth, Neyther therfore ought we to be more flowe to come vnto you, bycause whatsoe∣uer is done prayse woorthy among you, commeth not of vs, but of him which alone doth wonderfull thin∣ges. For we ought more carefully to runne to behold the workes of God, than our owne workes. Bycause euen we our selues, if we haue any good∣nesse in vs, we are his worke and not mans. Therefore the Apostle said, Neither is he that plāteth any thing, nor he that watereth, but God that giueth the increase.

The same writer speaking of the verie same thing, in his 26. treatise vpon Iohn, Al the men of that king∣dome (sayth he) shall be suche as are

taught of God, they shall not heare by men: and though they heare by men, yet that which they vnderstand is inwardly giuen, it shineth inward∣ly, it is inwardly reuealed. What doe men in preaching outwardly? what do I, nowe when I speake? make you to heare a noyse of wordes with your eares: But vnlesse he reueale it, which it within, what say I? or what speake I? The outward workman is the plā∣ter of the tree, and the inwarde is the creatour. Hee that planteth, and hee that watereth, worketh outwardly: that doe we. But neyther is he that planteth any thing, nor he that wa∣tereth, but God that giueth the in∣crease. This is the meaning of, They shall be all taught of God. Thus far Augustine.

Wherfore when in another place S. Paule sayth, Ye are the Epistle of Christe, ministred by vs, written not * 1.279 with ynke, but with the spirit of the liuing God, not in stonie tables, but in fleshie tables of the heart, we must diligently put a difference betwéene the worke of the spirit, and the work of man or of the minister. The mi∣nister doth not take on him the honor of God, and the worke of the spirite, but his owne worke, that is to say, the ministerie. Paule preacheth, and wri∣teth with ynke, but the spirite of God moueth the heart, and with his grace or annoynting, he writeth in the very heart: so he worketh together with GOD, Paule working his proper woorke, and the spirite working his worke. The Apostles are prea∣chers and ministers of the Gospell, not of the letter, but of the spirite: not that they giue the holie Ghoste, but bycause they are preachers of the Gospell, that is, of that whiche giueth the spirite of Christ, yea, which poureth it into the beléeuers: but they are not preachers of the letter of the lawe, which doth not giue grace, and remission of sinnes, but worketh wrath, and bringeth sinne to light. Touching the keyes and the power of the keyes, there will be elsewhere a more fit place to speake. And more∣ouer, it séemeth that here is a méete place, for those things which I haue disputed of, in the first sermon of this Decade, touching the power and mi∣nisterie of the Church.

Againe, whereas the Lorde vseth in teaching his Church, mans helpe, and vs as labourers together, in fini∣shing the saluation of mankinde, he sheweth most euidently howe great∣ly he loueth vs, and howe muche he estéemeth of vs, who hath layde vp so greate a treasure in earthen vessels, and euen in vs our selues, worketh what so euer is most excellent, and o∣uercommeth all the highe excellencie of the world. Whereby we learne againe to attribute all the glorie vnto Christ, Paul againe teaching vs and saying, We preache not our selues, but Iesus Christe the Lorde, and our * 1.280 selues your seruaunts for Iesus sake. For it is God that commaunded the light to shine out of darknesse, who hath shined in our hearts, for to giue the light of knowledge of the glorie of God in the face of Iesus Christe. But we haue this treasure in earthen vessels, that the excellencie of the po∣wer, may bee of God, and not of vs. Wee are afflicted on euery side, yet are we not in distresse, &c.

Moreouer, all the members of the Ecclesiasticall body, are wonderfully glued together by the Ecclesiasticall ministerie. For this chiefly helpeth to make concorde, and continue vni∣tie, bicause we want mutuall instruc∣tion,

and vnto euerie Churche is one peculiar pastour appointed as a go∣uernour, as it were some faythfull housholder, gouerning, and kéeping in order his whole familie. True∣ly it can not be denyed, that in time past that moste exquisite order of the tabernacle, and temple, and the tribe of Leuie consecrated to the priesthoode, were to this ende ordey∣ned of God: whiche as soone as that vngodly king Ieroboam throughe wicked presumption forsooke, hee rent the kingdome in péeces, and at the length vtterly ouerthrewe both his owne house and the whole king∣dome. S. Paule also speaking of the endes of the holy ministerie institu∣ted * 1.281 of God, doth not forget the vnitie of the Ecclesiasticall body: where∣vnto also he ioyneth other notable good things. If any man desire his wordes, they are these, He instituted * 1.282 ministers, for the gathering together of the Saintes, for the woorke of the ministerie, and for the edification of the body of Christe, till we all meete together in the vnitie of faithe: and knowledge of the sonne of god vnto a perfect man, and vnto the measure of the age, of the fulnesse of Christe: that we henceforth be no more chil∣dren, wauering and carried about with euery winde of doctrine, by the deceite of men, and with erafti∣nesse, whereby they lay in waite to deceiue. But let vs followe the truth in loue, and in all things grow vp into him, which is the heade, that is Christe. &c.

These endes of the Ecclesiasticall ministerie are manifest in the prea∣ching of the worde of God. GOD hathe instituted a ministerie in the Church, that all the members may be brought into the vnitie of the bodye, and that they maye be subiect and cleaue to Christe their heade, that thereby we may growe to be of full age, and become perfect men, that we be not alwayes children, and that we lye not open to the deceites and bewitchings of all heretiques, but be∣ing ioyned together in true faith and charitie, let vs holde fast the pure and simple truth of Christe, and seruing Christe vnfeignedly in this worlde, we may after death reigne with him in heauen.

Out of these things let vs also de∣riue this, that the Ecclesiasticall mi∣nisterie, thoughe it be executed by men, yet is it not of man, that is to * 1.283 say, inuented by man. For the begin∣ning thereof is from heauen, and the authour or institutour thereof is God him selfe, and therefore the wor∣thinesse of it doth greatly excell.

The first preacher in paradise was God him selfe, yea, the sonne of God him selfe, who by the ministerie of the holy ghoste alwayes spake to the Fa∣thers, euen as afterwardes, being in∣carnate, he was giuen of the father to be a maister and teacher to the whole worlde. He preached vnto our parentes, Adam and Eue, remis∣sion of sinnes, and repentance. He ordeyued and reuealed a sacrifice in¦steade of a sacrament, wherein might be represented & ratified vnto them y^• price of the redemptiō promised by y^e séed in time couenient to be paide, &c. There succéeded in y^e ministerie, Adā with his sonnes & nephues, Seth, E∣nos, Enoch, No••, Sem, Abrahā, with their sonnes and nephues, euen vnto Moses, in whose time while he gouer∣ned the Church: and after him, there are giuen Prophetes and Priestes, euen vnto the time of Iohn Baptist, and Iesus the promised séed, I meane

Christe, our king and highe Prieste. He in likewise sent into the worlde his disciples, that is to saye, the Apo∣stles, who ordeyned for their succes∣sours, Byshops and Doctours. Of whiche thing I haue spoken more largely in an other place. God him selfe therefore is hearde in the voyce or doctrine of his ministers. So that we are commaunded to giue eare to the ministers, preaching the Gospell, as to the verie Angels of God, yea, as to the Lord him selfe. For this cause Paule prayseth the Galathians, say∣ing, * 1.284 Ye despised not, neyther abhor∣red my triall which was in the flesh, but receiued me as an angel of God, yea, as Christe Iesus.

Wherevpon S. Augustine also in his third treatise vpon Iohn, Let vs heare (sayth he) the Gospell, as if the * 1.285 Lord were present, and let vs not say, Oh happie are they who could heare him: bycause there were many of them which saw him, and yet consen∣ted to kill him, and many among vs who haue not seene, and yet beleued. For that also whiche sounded preci∣ous out of the mouth of the Lorde, is both written for our sakes, and kept for vs, and is also read for our sakes, and for our posterities sake shall bee read vnto the end of the world. The Lord is aboue, yea, and the Lord whi∣che is the trueth, is here also. For the body of the Lord wherewith he rose, may be in one place, but his trueth is spread abroade euery where. Let vs therefore heare the Lord, and that al∣so which he shal giue vs of his words. Thus much he. The Lord our highe prieste speaketh vnto vs, euen at this day, by the ministers preaching his word. And we haue all things what so euer the Lorde spake by the patri∣arches, prophets, and apostles, set out in the scriptures, which the ministers of the churche doe reade, and declare * 1.286 before vs. Who therefore hereafter can despise the ministerie, and the faithfull ministers of Christe, especi∣ally since our Lord and sauiour tooke vppon him the ministerie, and was made the Apostle and minister of the churche of the Iewes. What and if those first ministers were such, as no age, in any doctrine of religion, in ho∣linesse and excellencie, had their fel∣lowes, muche lesse their betters? At this day, in so muche as they are the last times, wherein scoffers and Epi∣cures haue their full range, the mini∣sterie of Gods word is of no value. But if you runne ouer and weigh all the ages, euen vnto the beginning of the world, you shall finde that the wi∣sest, iustest, and best men in the whole world had nothing in more reuerence than the word of God, & the prophets, and the holy apostles of God.

But before we procéede any fur∣ther * 1.287 in other thinges belonging to this matter, we wil make answere to some, which euē vnder the pretence of the holy scriptures, endeuour to per∣uert the ministerie of the word. For they alledge this text of Ieremie, No man shall teach his neighbour, for al shall know me. As we denie not that Ieremie hath so written, so we say, by that kinde of speache, and figuratiue saying, that he ment nothing else, thā that the knowledge of God, and hea∣uenly things should be very common in the whole world. Which Ioel also foretolde woulde come to passe, and which Peter alledgeth in the Actes, 2. chapter. In the meane while, those two Prophets, as also all other verie often, doe make mention of the teachers of the Churche, whome the Lorde shoulde sende vnto his

people: which they woulde not haue done, if they had vnderstoode, that all preachers shoulde be cleane taken a∣way. Whereas other obiect, that al haue the office of teaching commit∣ted * 1.288 alike vnto them, to wit, parents to teach their children, and euery one to admonish his neighbour: therefore that there is no neede of the ministe∣rie of the worde of God in the church, it is sophisticall. For all of vs can and ought priuately, to teache and ad∣monishe our children and our neigh∣bours: but therfore the publique mi∣nisterie of the word of God is not su∣perfluous.

For the same God whiche com∣maunded parents, and vs all, that they shoulde instruct their children * 1.289 in godlinesse, and that euery one of vs also shoulde teache, and admonish our neighbours, hath giuen publique ministers vnto the Churche. It is their office to teache openly or publi∣quely in the Churche, neyther is this permitted to whome so euer will, but onely to them that be lawfully ordey∣ned: least happily if other teache, they should not goe forward in the righte pathe. For then it were lawefull for euery one, being inspired with the spirit of God, at what time and place so euer both soberly to gainesay, and to affirme the trueth. Therefore the publique ministerie of the worde remaineth neuerthelesse, and that perpetually in the Church.

Thus much haue we spoken in ge∣nerall, of the ministerie and the mini∣sters of the worde of God. Nowe that which remaineth of this matter, we will discusse by their kyndes and partes, and first we will shewe what orders, or what offices, the Lord hath instituted from y^e beginning, or whō he hath put in authoritie in the holie ministerie of the churche: then what manner men, and after what sorte it is méete for vs to ordeine ministers. Last of all, what maner of office it is that they haue that are ordeined in the church. And that we be not trouble∣some vnto you, beginning a long dis∣course from the Patriarches, we will beginne at our Lord Christ him selfe, * 1.290 of whom Paul the Apostle speaking, Hee that descended (sayth he) is euen the same whiche ascended vp farre a∣boue all heauens, to fulfill all things. And he gaue some Apostls and some Prophets, and some Euangelists, and some Pastours and Doctours, to the gathering together of the Saintes in∣to the work of ministration, into the edifying of the body of Christ. And so foorth, as is read in the 4. chapter to the Ephesians. Therfore our Lord ordeined Apostles, Prophetes, Euan∣gelistes, Pastours and Doctours, by whose labour he ment to builde, pre∣serue, and gouerne the Church.

Let vs nowe sée, what the scrip∣ture teacheth vs of them. Apostle is * 1.291 a newe name giuen of the Lorde him selfe, to those twelue, whiche he chose peculiarly, and ordeined teachers and maisters to (all) nations. For thus we reade in the 6. of Luke. The Lord cal∣led his disciples, and of them he chose * 1.292 twelue, whome also hee called Apo∣stles. For Apostle signifieth one that is sent, a messinger, embassadour, or oratour.

For in the Gospell after Sainte Iohn, we read, The Apostle (or mes∣singer) * 1.293 is not greater than he that sent him. And truely, there is verie often mention made of sending, in the Pro∣phets & in the olde Testament: from whence it séemeth the Lord borrowed that name.

We reade of no certeine boundes appoynted to the Apostles. For the Lorde saith in the Gospell, Goe ye into the whole worlde, and preache * 1.294 the Gospell to all creatures. These are the maister builders of the firste Churche of God, from whome among auncient writers, they tooke the name of Apostolique Churches, those I meane, which the Apostles first foun∣ded: as was the Church at Antioch, Ephesus, Corinthe, and many other, mentioned in the Acts of the apostles.

The name of a Minister and Pro∣phete is excéeding large. Whereof is * 1.295 spoken in an other place. Prophetes in this place are they, which excell in singular reuelation, and by whome the Lorde foretelleth, thinges that shall come to the Churche: suche a one as we reade Agabus was, which both foretold to S. Paule, the famine whiche was to come, and his bonds. * 1.296

Wise and godly men, indued with a singular gifte of interpreting the scripture, in times past were called Prophetes: as it maye appeare by the wordes of the Apostle. 1. Cor. 14. chapter. An Euangelist is a prea∣cher of the Gospell of Iesus Christe, * 1.297 sente with Apostolique authoritie. Such we reade were Philip and Ti∣mothie. &c. Pastours watche ouer * 1.298 the Lordes flocke, hauing care of the Lordes people, féeding the Churche with the worde of trueth, and kéeping the woolues from the shéepefouldes. The chiefe of these is that good shepe∣hearde Christe, which sayth vnto Pe∣ter, * 1.299 Feede my sheepe. Whereby he also ioyneth him selfe to shepeheards. Doctours or Teachers haue their names of teaching. Neyther do I * 1.300 sée what they differ from shepheards, but that they did onely teache, and in the meane while were not burthened with the care that belongeth to the Pastour: of whiche sort, in a manner are the interpreters of scriptures and gouernours of Christian schooles.

There are also found other names of the ouerséers of the Churche in the scriptures. The Apostle Paule saith vnto the shepeheards gathered toge∣ther * 1.301 in the counsel at Miletum, Take heede therefore vnto your selues and to all the flocke, ouer the whiche the holy ghost hath made you ouerseers, to feede the Church of God. But by∣shops are called Superintendents, séers, kéepers, watchmē, & rulers. The people of Athens called them whome they sēt to their tributarie cities, sub∣iecte vnto them, diligently to sée and marke what they did in euerie citie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, spyes and watchmen. The Apostles called byshops, watchmen, and kée∣pers of the Lords flocke, and the stew∣ardes of Christe, or disposers of the secretes of God in the Churche. And Presbyter, an Elder, hath his name * 1.302 of age and auncient yeares. In times past, the care of the common wealth was committed vnto the elders, as to those that were exercised with mani∣folde experience, & long vse of things. For gouernours of cities are bothe called Seniors and Senatours. And as common weales haue their Sena∣tours: so hath the church her elders, as it appeareth in the Actes. 14. 15. 20. & 21. chap. It séemeth that the ordeining of elders, came into the church, out of the synagogue. For thus we reade in the booke of Numbers, Gather vnto * 1.303 me (saith he) three score and ten men of the elders of Israel, whome thou knowest to bee the elders of the peo∣ple, and officers ouer them, and I wil take of the spirit which is vpon thee and put vppon them, and they shall

beare the burthen of the people, with thee, least thou bee constrained to beare it alone. Wherefore the elders in the churche of Christe, are eyther byshoppes, or otherwise prudent and learned men, added to byshops, that they maye the more easily beare the burthen layd vpon them, and that the churche of God may the better and more conueniently be gouerned.

For Paule sayth, The elders that rule well, let them be counted woor∣thy of double honour, most specially * 1.304 they which labour in the worde, and doctrine. There were therefore cer∣teine other, in the Ecclesiasticall func∣tion, who albeit they did not teach by and by, as did the byshops, yet were they present with them that taught in all all businesses. Perhaps they are called of the same Apostle else∣where, * 1.305 Gouernours, that is is to say, whiche are set in authoritie concer∣ning discipline, and other affaires of the churche.

And bycause we are come thus farre in this present treatise, we will also declare other names of offices in the churche. There is muche speache in the scriptures of Deacons, and a∣monge * 1.306 Ecclesiasticall writers, of Priestes. In the primitiue Churche the care of the poore was committed to Deacons: as it is plainely gathe∣red out of the sixt chapter of the Actes of the Apostles. There are also lawes to be séene, which are prescribed vnto them by the Apostle, in the firste to Timothie the thirde chapter. The office of Deacons was separated frō the function of Pastours: and there∣fore we do not reckon them in the or∣der of Pastours. The auncient fa∣thers referred them to the ministerie, but not to the Priesthoode.

We reade also, that women not * 1.307 wedded, but widowes ministred in the primitiue churche. And among other Phebe of the churche of Cenc••ea * 1.308 highly praysed of the Apostle, is verie famous. But he forbiddeth women * 1.309 to teach in the church, and to take vp∣on them publique offices. How ther∣fore, * 1.310 or in what thing did women mi∣nister in the churche? vndoubtedly, they ministred vnto the poore in du∣ties apperteyning to women. They ministred vnto the sicke, and with Martha Christs hostesse, they did with great care and diligence chearish the members of Christe: For what other offices could they haue?

Moreouer, the name of Priest sée∣meth * 1.311 to be brought into the churche, out of the synagogue. For otherwise ye shall not finde in the newe Testa∣ment, the ministers of the worde of GOD, and of churches to be called priestes, but after that sorte, that all Christians are called priestes by the * 1.312 Apostle Peter. But it appeareth that the ministers of the new Testament for a certeine likenesse whiche they haue with the ministers of the olde Testament, of ecclesiasticall writers are called Priestes. For as they did their seruice in the tabernacle: so these also, after their manner, and their fa∣shion, minister to the churche of God. For otherwise the Latine word is de∣riued of holy things: and signifieth a minister of holy things, a man, I say, dedicated and consecrated vnto God to do holy things. And holy things are not only sacrifices, but what things so euer come vnder the name of religi∣on, from whiche we dee not exclude the lawes them selues, and holy doc∣trine.

In the old testament we read that * 1.313

Dauids sonnes were called priestes, not that they were ministers of holy things, (for it was not lawfull for thē whiche came of the tribe of Iuda to serue in the tabernacle: but onely to the Leuites) but bicause, they liuing vnder the gouernement and disci∣pline of priestes, did learne good sci∣ences and holy diuinitie.

Here it séemeth it must not be dis∣sembled, that those names which we * 1.314 haue intreated of, are in the Scrip∣tures one vsed for an other. For Peter the Apostle of Christ our Lord calleth him selfe an Elder. And in the Actes of the Apostles, he calleth the Apostleship, a Byshopricke. For Saint Paule also calling the Elders together at Miletum, and talking with them, he calleth them Byshops.

And in his Epistle vnto Titus, he commaundeth to ordeine Elders, towne by towne, whome immediate∣ly after he calleth Byshoppes. And that they also are called both Doctors and Pastours, there is none so grosse headed to denie.

Now by all these things we think it is manifest to all men, what orders * 1.315 the Lord him selfe ordeined from the beginning, and whome he hath con∣secrated to the holie ministerie of the Church, to gouerne his owne church. He layd the foundation of the churche at the beginning, by Apostles, Euan∣gelistes, and Prophetes: he enlarged and mainteyned the same, by Pa∣stours and Doctours. To these El∣ders and Deacons were helpers: The Deacons, in séeing to the poore, and the Elders in doctrine, in disci∣pline, and in gouerning, and sustey∣ning other weightier affaires of the Churche. Neuerthelesse, it appeareth that the order of the Apostles, Euan∣gelistes and Prophets, was ordeined at the beginning by the Lorde vnto his Churche, for a time, according to the matter, persons, and places. For many ages since, and immediatly af∣ter, the foundation of Christes king∣dome in earth, the Apostles, Euange∣listes and Prophets ceased, and there came, in their place, Byshops, Pa∣stours, Doctours, and Elders, which order hath continued most stedfastly in the Church: that nowe we can not doubt, that the order of the Churche is perfect, and the gouernement abso∣lute, if at this day also there remaine in the Church of God, byshops or pa∣stours, doctours also, or Elders. Yet we deny not, that after the death of the Apostles, there were oftentimes Apostles raysed vp of GOD, whiche might preache the Gospell to barba∣rous and vngodly nations. We con∣fesse also, that God euen at this day is able to rayse vp Apostles, Euange∣listes, and Prophetes, whose labour he may vse to worke the saluation of mankinde. For we acknowledge, that holy and faithfull men, whiche first preach the truth of the Gospell to any vnbeléeuing people, may be cal∣led Apostles, and Euangelistes. We acknowledge y^• men inspired with sin∣gular grace of the spirit, which foresée & foreshew things to come, and be ex∣cellent interpreters of the scriptures, or Diuines illuminated, may be cal∣led Prophetes, as we haue shewed elsewhere more at large. But in the order of byshops and elders, from the * 1.316 beginning, there was singular humi∣litie, charitie, and concord, no conten∣tion or strife for prerogatiue, or titles or dignitie. For all acknowledged themselues to be the ministers of one maister, coequall in all thinges, tou∣ching

office or charge. He made them vnequall, not in office, but in giftes, by the excellencie of giftes. Yet they that had obteyned the excellenter gifts, did not despise the meaner sort, neither did they enuie them for their giftes. S. Paule sayth, Let a man so * 1.317 esteeme of vs as the ministers of Christe, and disposers of the secretes of God.

The same Paule in more than one place, caleth the preaching of y^e gospel, y^e ministerie. For that tooke déepe root in the auncient byshops hearts, which the Lorde when his disciples striued for dignitie, and (as they say) for the maioritie, that is, which of them shuld be the greatest, setting a childe in the middest of them, sayde, Verily, verily, I say vnto you, except ye turne, and * 1.318 become as little children, ye shal not enter into the kingdome of heauen. Truly the martyr of God Saint Cy∣prian, standing in the counsel of the byshops at Carthage, wisely sayde: Neither hath any of vs, appointed him selfe to be a byshop of byshops, or by tyrannous feare compelled his fellowes in office to necessitie of o∣beying: since euery byshop hath ac∣cording to the licence and libertie of his power, his owne free choyce, as if hee might not bee iudged of an other, since neyther he him selfe can iudge an other: but let vs all looke for the iudgement of our Lord Iesus Christ, who only and alone hath po∣wer, both to preferre vs in the go∣uernement of his Church, and to giue sentence of our doing. Thus farre he.

At that time therefore byshoppes contended not for I knowe not what primacie or patrimonie of Peter, but that one mighte excell the other in purenesse of doctrine, and holinesse of life, and mutually to helpe one an o∣ther. And then vndoubtedly the affaires of the Church went forward prosperously, in so muche, that though the most puisant princes of the world, should haue persecuted the Church of Christe with fire and sworde, yet ne∣uerthelesse, against all the assaultes of the diuell and the worlde, she had stoode vnmoueable, hauing wonne the victorie, and had daily béene more inlarged & also renoumed. Oh happy had we béene, if this order of Pastors had not béene chaunged, but that that auncient simplicitie of ministers, that fayth, humilitie, and diligence, had re∣mained vncorrupted!

But in processe of time all things * 1.319 of ancient soundnesse, humilitie, and simplicitie vanished awaye, whiles somethings are turned vpside down, somethinges eyther of their owne ac∣corde were out of vse, or else are ta∣ken away by deceite, somethings are added too. Verily not many ages after the death of the Apostles, there was séene a farre other Hierarchie (or gouernement) of the Churche, than was from the beginning, althoughe those beginninges séeme to be more tollerable, than at this day all of this same order are. Sainte Hierome saythe: In times past churches were gouerned, with the common counsel and aduise of the elders, afterward it was decreed, that one of the elders be∣ing chosen, should bee set ouer the o∣ther, vnto whome the whole care of the church should perteine, and that the seedes of scismes should bee taken away. Thus much he. In euery citie & countrie therefore, he that was most excellent, was placed aboue the rest. His office was to be superintendent, and to haue the ouersight of the mini∣sters, and the whole flocke. He had not

(as wee vnderstoode euen nowe out of Cyprians words) dominion ouer his fellowes in office or other elders: but as the Consul in the Senate house was placed to demaunde and gather together the voyces of y^e Senatours, and to defende the lawes & priuileges, and to be carefull least there should a∣rise factions amonge the Senatours: euen so no other was the office of a bi∣shop in the church: in all other thinges hee was but equall with the other mi∣nisters. But had not the arrogancie of the ministers, and ambition of bi∣shops in the times that followed fur∣ther increased, we would not speake a word against them. And S. Hierome affirmeth, that That preferrment of bishops, sprange not by Gods ordi∣naunce, but by the ordinance of man. These thinges haue wee remembred, sayeth he, to the end we might shewe that amonge the old fathers, bishops and ministers were all one: but by li∣tle and little, that the plantes of dis∣sentions might be pluckt vpp, all the care was committed vnto one. Ther∣fore as ministers knowe that they by the custome of the church, are subiect to him whiche is set ouer them: so let bishops know, that rather by custom, than by the truth of the Lords dispo∣sition, they are greater than the other ministers, and that they ought to go∣uerne the churches together in com∣mon, following the example of Mo∣ses, who when it was in his power a∣lone to gouerne the people of Israel, chose out threescore and tenne other, with whom he might iudge the peo∣ple. Thus he writeth in his commen∣tarie vppon the 3. cap. of the Epist. of Paul vnto Titus.

But the auncient fathers kept not themselues within these boundes. * 1.320 There were also ordeyned Patriar∣ches at Antioche, Alexandria, Con∣stantinople and Rome. There are ap∣pointed Archbishops or Metropolita∣nes, that is to ••aye, such as haue go∣uernement ouer the bishops, through∣out prouinces. And to bishops of ci∣ties or inferiour bishops, there are ad∣ded such as were called Chorepisco∣pi, (or bishops of the multitude) that is to saye, at such time as the countrie or region was larger, than that the care and ouersighte of y^e bishop placed ouer the citie would suffice. For these were added as vicars and suffraganes, who might execute the office of the bishop throughout that part of the countrie. But we know that y^e functions of suf∣fraganes or vicars generall, in these last times, are of a farre other maner in bishops courtes and diocesses. And also vnder deacons, were placed sub∣deacons: and when wealth increased, there were archdeacons also created, that is to saye, ouerseers of all the goo∣des of the church. They as yet were not mingled with the order of mini∣sters or bishops, and of those y^t taught, but they remained as stewards or fa∣ctours of the goods of the church. As neither the monkes at the beginning executed the office of a priest or mini∣ster in the church. For they were coun¦ted as laye-men, not as clearkes, and were vnder the charge of the pastors. But these vnfortunate birdes neuer left soaring, vntill in these last times, they haue clymed into the topp of the temple, and haue set themselues vp∣pon bishops and pastours heads. For monkes haue béene and are both Po∣pes, archbishops, & bishops, and what are they not? It is rehearsed out of the Registre of Gregorie, that hee (who neuerthelesse was verie fauourable to the monkes) himselfe would put him out of the cleargie, who beeing

a monke, would take the degrée of an abbat, for asmuche as the one dignitie would hinder the other.

Clearkes (who are the Lords inhe∣ritaunce, or whose lot the Lord is) in times past suche were called as were * 1.321 studentes or professours of diuinitie, that is to say, the very séed of pastours of the churche, and such as were euen as it were consecrated to succéed in the ministerie of the church: that is, suche as liued vnder gouernment, and were trained vp by the doctours and elders, in the studie of the liberall sciences, & holy scriptures. This institution is auncient, not new, neither inuēted by man. For in time past amonge the old people of the Iewes, they were called Nazarites. And that the most excellent churches haue cōtinually had famous scholes, euen from the time of y^e Apo∣stles, Eusebius doth often witnes. But vnto those students, the affaires of the church somwhat increasing, it séemeth that the charge of opening & shutting the temple, or church, was committed, and to prepare al things in the church, and further to read openly before the people, such places of scripture, as the bishop appointed them. Wherevppon perhaps the names of dorekepers, and readers sprang, which are at this day reckoned amōgst ecclesiastical orders. But they which were more familiarly present w^t the bishops, & accompanied them, & were estemed as those who af∣ter the decease of y^e bishops might suc∣céed in their places were called Acolu∣thi, as if you would say, folowers. For it is a gréeke word. And as in time for y^e most part all things become worse, euen so these things y^e further off from their first institution, y^e more filthilie were they wrested. In som things you shal sée nothing left but y^e bare name: some things vtterly lost, some things are turned altogether to another vse. And here for witnes I alledg Isidor{us}, Rabanus, Innocentius, Durandus, and other writers of this kind. They make 2. sorts of ecclesiastical persons, one of dignitie, another of order. Of dignitie, as Pope, patriarche, primate, archbi∣shop, archpriest, archdeacon, & prouost. Of order, as the minister or priest, the deacon &c. But some account 6. orders other some 8. All with one accord doe reckō, dorekéepers, or porters, readers or singers, exorcists, acoluthes, subdea¦cous, deacōs, elders, or priests. Those againe they diuide into greater & les∣ser orders. Among the greater orders, are the priest or elder, the deacon & the subdeacon. The rest are called y^e lesser orders. Of which orders there remay∣neth nothing in a maner beside y^• bare name. The office of dore-kéepers is turned ouer to the sextens, which they cal Holy water clearks. There are no readers: for that auncient reading is worne out of vse. The Psalmistes or singers, doe vnderstand nothing lesse than that they rehearse or singe. Tou∣ching the exorcists, this they say. Iose∣phus writeth y^t king Solomon found out the maner of exorcisme, y^t is, of con∣iuring, wherby vncleane spirits were driuen out of a mā that was possessed by Eleazar the exorcist, so y^t they durst no more come againe. To this office they that are named exorcistes are cal¦led. Of whom it is read in the Gospel, If I thrugh Beelzebub cast out diuels, by whom do your children, (to witt * 1.322 your exorcists or coniurers) cast them out? Thus much they say: which I re∣hearse to this end, that it may appeare to all men, y^t these men are the very same, of whom y^e Apostle foretold that * 1.323 it should come to passe, that they shall not suffer wholesome doctrine, but shalbe turned vnto fables. For who

knoweth not, that it is most fabulous, which is reported of Solomon? Who knoweth not that the Apostles of the Lord, were not exorcists, neither vsed at any time any manner of inchant∣ments or coniurations? For with a word they cast out vncleane spirits, y^t is by calling vppon and by y^e power of the name of Christ. Those gifts ceased long agoe in y^e church of God. Those sonnes of Scęua the priest in the Actes * 1.324 of y^e Apostles were said to be exorcists, whom the euil spirite, though they cal∣led on the names of Iesus and Paule, ranne vpon, and tare the clothes from their backs, and so, by Gods appoint∣mēt, made knowne vnto all men, how much y^e eternal God is delighted with exorcistes. And yet these fellowes thrust them vpon vs as yet. Touching the Acoluthes or followers, thus they write: heare I pray you howe trimly they reason. The Acoluthes, say they, are waxe-bearers, because they carrie waxe candles. For when the Gospell must bee read, or masse is to bee said, waxe candles are lighted, to signifie the ioy of the minde. Who hearing these thinges, will say that these men do•• vnlearnedly handle no mysteries? Subdeacons and deacons, are no lon∣ger prouiders for the poore, but being made ministers of superstition, they attende on the Popishe masse. The deacons office is to singe the Gospell: the subdeacons, to singe the epistle. In fewe woordes I cannot expresse, what foolish men do fondly chatter co∣cerning these masters. Ouer these they haue set an archdeacon, which is a name of dignitie, and preeminence. Sacrificers, who are also called prie∣stes, are diuerslye distinguished. For there are regular priestes, and secular * 1.325 priestes. By regular priestes they vn∣derstand monkes: whereas they are nothinglesse, than those they are said to be. Truly they resemble those that of ••ld were called monkes in no point of their doings. A greate part of them are a rule and lawe vnto them selues. Of these men some are doctours ap∣pointed to the office of preaching, but yet rather occupied in saying of their houres, and in singing and saying of masses. And these men sowe supersti∣tion, and most obstinately defend it, & most bitterly do persecute true reli∣gion. Another sort and y^e greatest part of these monkish priestes, doe nothing else but singe in the church, and mum∣ble masse, and that for a very slender price. But you may sooner number y^e * 1.326 sandes of the coast of Libya, than the whole rable of these, But they are vn∣profitable both vnto God, and to the church, & also euen to themselues, men vtterly vnlearned, and slow bellies, & yet in the meane season sworne eni∣mies to the truth of y^e Gospel. Among the secular priestes, the chiefe are ca∣nons, whiche for the most part are idle persōs, giuen ouer to voluptuousnes, gluttons, and in very déed secular, that is to saye, worldly. They thinke they haue gailie discharged their duetie, if they make an end of the houres, which they call canonical, and be present ga∣zers on at y^e masse, and if they honour and beautifie with their presence, gods seruice as they cal it. They séeme to be more streit, and not to be secular priests▪ who say masse both for y^e quick and for y^e dead. There are reckoned al∣so in y^e number of secular priestes, pa∣rish priests, whom they call Plebani, that is priests appointed for y^e people, who only represent some shadowe of y^e old institution, in this, y^t they preache and administer the Sacramentes: whiche neuerthelesse you cannot al∣lowe, beecause they minister them

after Popish traditions and not after the doctrine of the Apostles. And ma∣ny other thinges they doe by reason of their office, which godlines by al mea∣nes doth dissallowe. There are added vnto these hirelings, helpers or vicars. There are also ioyned vnto these Sa∣cellani, whome they call chaplaines, of whom there is an excéeding number. These euen as the monkish priests, do account the chiefe partes of their due∣tie to be saying ouer their houres, but especially in massing, as for doctrine they attribute nothing to it. For of this companie, you shall finde some, who neuer in all their life made one sermon. For the charge of preaching they committ onely to their parishe priestes, and their vicars, they serue those Gods, to whome their altar or their chapell is consecrated, &c.

By all whiche thinges, euen vnto blinde men it plainly appeareth, how shamefully the first institution of mi∣nisters or pastours, is corrupted and turned vpside downe. They set ouer the priestes, archpriestes. I haue vsed * 1.327 that word in my preface or epistle, in the beginning of the first Decade: and I heare that some brethren are offen∣ded at it, as thoughe there stucke some péece of Popish leuen still about vs, or as though wee thought to bring in a∣gaine some vnworthie dignitie into the churche. But I would not haue those brethren to feare. With vs there are no Popish archpriests: nei∣ther vnderstood I any Popish dignitie by that word, but the office of ouersée∣inge, whiche others call visiting. For they haue the charge of all degrées in our countrie, in admonishing and cor∣recting: they haue no prelacie or supe∣rioritie, they reape no rewards there∣by, &c.

But wee returne to our purpose. They deriue priestes or sacrificers, from the seuentie disciples, whome it * 1.328 is read in y^e Gospel that the Lord did choose: The order of bishops, from Pe∣ter himselfe, and the residue of the A∣postles. And immediatly they diuide the order of bishops into thrée partes, namelye, patriarches, archbishoppes and bishops. They account the patri∣archs the fathers of princes or highest fathers. And them also they call Pri∣mates.

And Primates, say they, haue autho∣ritie ouer thrée archbishops, as a king also hath authoritie ouer thrée dukes. Here I thincke, Cardinals haue their place, in whom the church of Rome is turned as a gate vpon y^e hindges. For in the Decretals of Gregorie, De officio Archip. it is thus read: Cardi∣nals haue their name, a Cardine, that is, of the hindg of a gate: for as by the hindg, the gate is ruled, so by Cardi∣nals, the vniuersall churche is gouer∣ned. Archbishops are, as it were, the princes of bishops: they are also syr∣named Metropolitanes, because they haue their gouernment in the chiefest cities. In verie déed Metropolis, with the Gréekes, is as it were a mother ci∣tie, from whence Colonies are deduc∣ted, that is, people are sent out to inha∣bite some newe place. Wherevpon he is called the Metropolitane byshoppe, who gouerneth some one Prouince, and hath other byshops vnder him. And these are called both byshops, chiefe priestes, and presuls. But if you compare all these thinges, with that whiche I sayde before of the byshops and gouernours of the primitiue chur¦che, you will say, there is very greate difference betwéene them. But that * 1.329 whiche they write touching the Pope or chiefe byshop, is farre from the wri∣tings of the Apostles and Euāgelists,

and from the first ordeyning of mini∣sters, made by our sauiour Christ. All those bishops, saye they, our most holy Lord the Pope doth excell in dignitie and power: who is called Pope, that is, the father of fathers: he is also cal∣led vniuersall, because hee is chiefe of the vniuersall churche: and hee is also called Apostolicall, and the chiefe bi∣shop, because he supplieth the roome of the chiefe of the Apostles. For he is Melchizedec•• whose priesthood other are not to be compared vnto: because he is the head of all bishoppes, from whom they descend as members from the head: and of whose power they all do receiue, whome he calleth to be par∣takers of his care and burden, but not to bee partakers of the fulnesse of po∣wer. They therfore define the Pope, to be the supreme head of the churche in earth, and the onely vniuersall shéepeheard of the whole world, who cannot erre, nether ought to be iudged of any man. For, they saye, he is the iudge of all men, hauing absolute po∣wer. For thus sayeth Innocent the 9. Pope, in his thirde Quest. Neither of the Emperour, neither of all the Clergie, neither of kinges, nor of the people, ought the iudge to be iudged. Vppon whiche place he that wrote the glosse writeth thus: A general coūsell cannot iudge the Pope, As appeareth in the Extrauagants in the title of E∣lection. cap. Significasti. Therfore if the whole world should pronounce sentence in anye matter against the Pope, it seemeth that wee must stand to the Popes iudgement. Herevnto perteine those common grounds of y^e clawbacke flattering laweyers of the Popes Court, very plausible and au∣thenticall: That all the lawes of the Pope, are to be receiued of all men as if they proceeded frō the very mouth of Peter. That the authoritie of the Pope is greater than the authoritie of the Saincts. That the Pope is all, and aboue all. That God and the Pope haue one consistorie. Which thing al∣so Hostien. affirmeth In C. Quanto de Transl. prael. That the Pope cannot bee brought into order by any man, tho∣ughe hee bee accounted an heretique. That he hath supreme power, neither hath he any fellowe. That he hath all lawes within his breast, That there is a general counsell, where the Pope is. That hee hath all lawes in his breast. That he hath both swordes, whereby he maye rightly bee called an Empe∣rour, yea, that hee is aboue the Empe∣rour. That hee onely can depose the Emperour, and pronounce the sen∣tence of the Emperour to be of no ef∣fect. That he onely may spare whom * 1.330 he will, and maye also take awaye the right of one man and giue it to ano∣ther. And finallie may take away pri∣uileges. To bee short, they saye, hee is Lord of Lords, and hath the right of the king of kinges ouer his subiectes, yea, and also hath fulnes of power o∣uer the temporall thinges in earth. Yea and also the whole world is the Popes diocesse, wherein he is the Or∣dinarie of all men: and it standeth vp∣pon the necessitie of saluation, that e∣uerie man be subiect to the bishop of Rome. Herevnto for conclusion, I will add the words of the Glosser, who sayeth In Ca. Quanto de Transl. Episcopi. Tit. 7. The Pope (sayeth he) is said to haue a heauenly power: and therfore he altereth the verie nature of things, by applying the things that are of the substance of one thing, vnto another. And of nothing hee can make some∣thing: and that sentence which is of no force, hee can make to bee of force. Because in those thinges with him

what he willeth his will is in steed of reason. Neither is there any may saye vnto him, why doest thou so? For hee can dispense aboue the lawe, & of vn∣righteousnes make righteousnes, cor∣recting and chaunging lawes. For hee hath the fulnes of power. Thus farre he. But who heareth these thigs w^tout horror both of bodie & mind? Who vn∣der stādeth * 1.331 not that y^e saying of Daniel is fulfilled: He shal think that he may change times & lawes? Who vnder∣standeth not y^t y^• saying of Paul is ful∣filled, who sayth: I know this, that af∣ter * 1.332 my departing shal greuous wolues enter in among you, not spareing the flock: also of your owne selues shal mē arise, speaking peruers things, to draw away disciples after them. For frō bi∣shops, & from them y^e aduance bishops, came forth this man of sinne, who pla∣ceth himselfe in y^e throne of the lambe, and challengeth those thinges to him selfe, whiche are proper onely to the lambe: of which sort are the supreme gouernement, priesthood, lordship, and full power in the churche. Wherof I haue spoken inough in the former ser∣mons. Whom doeth it now not moue to thinke that that saying of Paule is fulfilled: The aduersarie or enimie of * 1.333 Christ shalbe reuealed, & shalbe ex∣alted aboue all that is called God, or that is worshipped: so that he as God sitteth in the temple of God, shewing himself that he is God. But y^e Popes * 1.334 chāpions dispute y^t it is for the profite & saluation, yea necessary for y^e church to haue some one bishop, to haue pree∣minēce ouer y^e other both indignitie & power. But let thē dispute & set forth this their idol as they please: they which will simplie confesse the truth, must néeds fréely acknowledge that y^e Pope is antichriste. For that whiche these men babble of the supremacie of the 〈◊〉〈◊〉 is flatly 〈◊〉〈◊〉 to the doctrine of the Gospel, and of the Apo∣stles. For what more euident thinge can be alledged against their disputa∣tions, than that whiche the Lord said to his disciples, when they striued for souercigntie? The kinges of the Gen∣tiles * 1.335 reigne ouer them, and they that beare rule ouer them, are called Gra∣tious Lords. But ye shall not bee so, but let the greatest among you, be as the least: & the chiefest, as he that ser∣ueth. For who is greater, hee that sit∣teth at table or he that serueth? is not hee that sitteth at table? And I am a∣monge you as he that serueth. This place I alledged and discussed briefly also in my former Sermon. This sim∣ple and plaine trueth shall continue inuincible against al the disputations of these * 1.336 Harpyes. The most holy A∣postles of our Lord Christ, will not be Lords ouer any mā vnder pretence of religiō, yea S. Peter in plaine words forbiddeth lordship ouer Gods here∣tage, & cōmaundeth bishops to be exā∣ples to the flock. Wheras they obiect y^• Christ said to Peter: thou art Peter, & vpon this rock I will build my chur∣che: & I wil giue vnto thee the keyes of the kingdome of heauen. &c. And, Feede my sheepe, And therevpon that S. Peter was appointed ouer all the * 1.337 Apostles, and in them ouer all priests, ministers and bishops, the chiefe and prince, yea and the monarche of the whole world, it maketh nothing at all to establishe their dominion or Lord∣ship. Wée willingly graunt, that S. Peter is the chiefe of the Apostles, & wée also our selues doe willingly call S. Peter, the prince of the Apostles, but in that sense that we call Moses, Dauid, Helias, or Esaie, the chiefe or Princes of y^e prophets, that is to say, such as haue obteyned farre more ex∣cellent giftes than the rest. But that

Peter was the chiefe or prince after that sort, that these men wil haue him, we denie, and denie againe most con∣stantly. And therewithall wee defend S. Peter, and cleare him from those spotts, wherewithall these men striue to defile him euen being dead. He had not remayned faithfull towardes his maister, if he had taken to himself rule or dominion. In all places wee read that Peter was equall with the other disciples, but in no place in the scrip∣ture, that he was their master. And S. Paule in the beginning of his epistle to the Galathians, sheweth in many woordes, that he in Apostleship is no∣thing inferiour to Peter. Neither when hee came to Hierusalem, came he to that end he might kisse his féete, or to professe subiection, but that by their méeting and friendly conference together, euery one throughout all churches might vnderstand there was perfecte consent in opinions betwéene Peter and Paul, and that as touching Apostleshipp their authoritie was e∣qual. In the same place Paule calleth Iames, Peter, and Iohn, pillers. He doeth not attribute that prerogatiue to Peter alone, whiche notwithstan∣ding he had rightly done, if hee had re∣ceiued supremacie atthe hands of the Lord as these men doe affirme. How commeth it that Peter doeth nothing of his owne head, but referreth ecclesi∣astical matters to y^e rest of y^e disciples, as to his fellowes in authoritie? whi∣che thinge we may sée in the Actes. In another place he calleth himselfe a fel∣lowe elder, not the prince of priestes. When he was sent by the Apostles w^t Iohn into Samaria, he requireth not a∣nother to be sent, least his supremacie shuld séeme to be diminished, but wil∣lingly obeyeth. But if we shuld graūt that Peter was chiefe of the Apostles after y^e sort, as these men do affirme: would it thervpon follow that y^e pope is the prince of y^e whole church, yea, of the whole world? For as y^e pope is not Peter: so the 12. or 11. apostles are not y^e whole world. Moreouer Peter could not giue that he had not: he had not an empire ouer y^e whole world, therefore he gaue it not. But Constantine gaue it to Syluester, say they. But if we ne∣uer * 1.338 so perfectly agréed that y^e donation of Constantine were true, & not feig∣ned or forged (which yet the best lear∣ned mē do affirme) yet would not Syl∣uester himself haue receiued an impe∣rie or dominion though it had bin of∣fered him. For the voice of y^e high and heauēly prince Christ had béen of more authoritie w^t him: (The kinges of the nations beare rule ouer thē, but it shal not be so with you) thā y^e foolish affec∣tion of an earthly emperor. Shal wee beléeue y^e Peter would haue receiued secular power w^t imperial gouernmēt if the emperor Nero had profered it him? No, in no wise. For this word of the Lord toke déep roote in his inward bowels, But it shall not bee so with you. Before he had receiued the holye ghost, wādring in blindnes w^t the rest of y^e multitude of Iewes, he imagined y^t the kingdom of Christ in earth shuld be an earthly kingdome. But after he receiued the holy ghost, he vnderstood y^t the throne of Christe the chiefe king & emperor, was not on the earth, but si∣tuated in heauē. He knew that Christ our Lord fled into the wildernes, whē the people thoght to make him a king. He knewe y^e Helisęus, by most whole∣some counsel refused y^e reward of Naa∣mā * 1.339 y^e prince. And y^e Giesi his seruant, to his euerlasting reproche, and ouer∣throwe of his owne health, required it afterward at his hād. S. Peter would not take vppon him the charge of the poore, least he should thereby with lesse

diligence attende vppon prayer and preaching of the word of God, whiche thing the Actes of the Apostles do wit∣nesse: who therefore thincketh it like∣lye, that hee casting aside the office of Apostleship, would haue receiued the Empire euen of the whole world? Hée denieth that one man can both happi∣ly execute the charge of the ministerie of the word, and also minister vnto the necessitie of the poore. But what Pope wil they giue vnto vs, that hath the spirite more fully than Peter had? Which can performe that which Pe∣ter could not? Whiche cannot onely now both serue at tables, but also can gouerne the whole world? Therefore they are trifles, which they rehearse to vs touching the donation of Constā∣tine. Constantine was more sounde than that he would frame such a dona∣tion, which he knew was repugnant to y^e doctrine of Christ. Syluester was more vppright than to receiue that, which he knewe could not be receiued without the vtter ouerthrowe of the ministerie of the word. But if Con∣stantine gaue that altogether which he is said to haue giuen, & that Syluester did not refuse his donation, both of them offended. Because both delt a∣gainst the word of God.

I sawe what of late yeares, Au∣gustine Steuchus, a man otherwise * 1.340 well learned & of much reading, hath written touching Constantines dona∣tion against Laurentius Valla: but he bringeth no sound arguments, though hee wonderfully rage and put all the force of his eloquence in vre, and final∣ly, doe buisily heape together from all places, whatsoeuer by anye manner meanes maye seeme to further this cause. And truely that booke séemeth better worthie to be troden vnder foot, than to bee occupied in good menns hands. For that I make no wordes, that he calleth that ecclesiastical king∣dome of Rome oftentimes, eternall: whereas the kingdome of Christ and the sainctes is onely eternall, doeth hée not most manifestly place y^e Pope in the seate of Christe our Lord? For af∣ter he had recited the testimonie of one Pope Nicholas, hee forthwith addeth: Thou hearest that the highe bishop, of Constantine, is called God, & coū∣ted for God. This verilie was done when hee adorned him with that fa∣mous edicte, hee worshipped him as God, as the successour of Christe and Peter. As much as he could hee gaue diuine honours vnto him, hee wor∣shipped him as the liuelie Image of Christ. Thus farre he in the 67. secti∣on of his booke.

Neither hath he written that whi∣che is vnlike vnto this, 28. section. For hee remembring certeine imaginati∣ons of his owne, conceiued of y^e Pope, he feigneth, I cannot tell what fruite would come thereof, if it were made knowne among the furthest Indians, that all the kingdomes of the world are gouerned by the Popes becke, that kings worship him, as being a thinge very well knowen to them that he is the successour of Christe, and therefore that they receiue him, not so muche a mortall man, as God himselfe in him, who hath substituted him in his roome in earth, and therefore wee oughte to absteine from reprochfull words, if he sinne in any thinge, as a man, because in him they worshipp the Sonne of God.

These wicked reioycinges, & these flattering, or rather sacrilegious voy∣ces, would Peter haue suffered, think you? who lifted vpp Cornelius, when hee fell downe before him and would haue worshipped him, and said: Arise, * 1.341

I my selfe also am a man. We read al∣so that the Angel himselfe said vnto Iohn whiche fell downe and would haue worshipped at the Angels féete, See thou doe it not, for I am thy fel∣low seruaunt, and of thy brethren the * 1.342 Prophets. It is also written of He∣rodes * 1.343 Agrippa, because he repressed not the flattering voyces of the peo∣ple, whiche cryed when he had ended his oration, It is the voice of a God & not of a man, that therefore hee was stricken of the Angel of God, and hee rotted away, being eaten of wormes. Therefore we, since wee knowe that Christ himselfe the sonne of God, doth reigne as yet in the churche, as to whome onely all glorie and power is giuen, and hath not substituted any man on the earth, in whom he wilbée worshipped and serued, wee worship and serue Christe Iesus the sonne of God o••ely, and vtterly abhore the Pope as antichriste, and a dounghill God, or if you wil a God of the iakes∣house, together with his sacrilegious clawbackes and blasphemous flat∣terers.

The Lord in verie déed said to S. Peter, Thou art Peter: and vppon this rocke I will build my Church, & * 1.344 I wil giue thee the keyes of the king∣dome of heauen, &c. But what make these sayinges to establish the monar∣chie, prerogatiue, and dignitie of the Pope? Peter is commended of the Lord for the constancie of his faith: wher vpon also he receiued his name, béeing called Peter, A, petra, that is of the rocke, wherein hee settled him∣selfe by a true faith. Christ is that rock wherevnto Peter stayed. He heareth that this shalbe the perpetuall foun∣dation of the churche, that all shalbe receiued into the fellowshippe of the church, who with a true faith confesse with Peter, that Iesus Christ is the verie sonne of God, and rest vppon him as the onely rocke, and saluation. Moreouer, the keyes of the kingdome of God are promised vnto Peter: but when they are deliuered, they are not giuē to Peter alone, but to all y^e Apo∣stles. For The keyes, are not (as these men imagine) a certein dominiō & iu∣risdiction, but the ministerie of ope∣ning and shutting the kingdome of heauen, to lett into the church, and to shutt out, whiche is wrought by the preaching of the Gospell: as it shall a∣non be said more aboundantly. After the same manner when Christ said to Peter Feed my sheep, he did not giue vnto Peter the monarchie of y^e whole world, and dominion ouer all crea∣tures, but committed vnto him a pa∣storall cure. Of whiche thing I haue spoken in my last sermon: as also else where both often and largely against the supremacie of y^e bishop of Rome. Vnto the auncient writers of the church which they obiecte vnto vs, te∣stifying, I knowe not what of the su∣premacie of Peter, we wil aunswere in one word, that we care not so much what the old writers thought herein, as what Christe the sonne of God in∣stituted, and what y^e Apostles (whose authoritie doth farre excell the iudge∣ment of the old writers) practised, and what they haue left both in their wri∣ting & examples for vs to iudge and sollowe. Whereof I haue also spoken in the 2. Sermon of this Decade.

Wée haue almost gone further than wee determined: therefore that we may draw to an end, we haue spo∣ken of the order or office, whiche the Lord instituted in his church, & whom hee hath placed ouer it, by whose la∣bour he will establishe, gouerne, fur∣ther, and preserue his church. Those

things whiche remaine to bee spoken, we will put off vntill to morrow. For they are longer than at this time can be finished, but more worthie & more excellent, than that they ought to be re¦streined into fewe words. &c.

¶ Of calling vnto the ministerie of the word of God. What manner of men, & after what fashion ministers of the word must be or∣deined in the church. Of the keyes of the Church. What the office of them is that be ordeined. Of the man∣ner of teaching the Church, and of the ho∣ly life of the Pastours.

¶ The fourth Sermon.

IN this present ser∣mon, by Gods assi∣staunce, wée wil as briefly and plainly as we can, set forth vnto you (dearely beloued) what ma∣ner of men ministers should bee, and after what sort at this day, it behoueth vs to ordeine ministers, not speaking againe of y^e office, but of persons méet for the office. For neither do I thinke it necessarie or profitable, to shewe at large, that that order or function in∣stituted by Christ in the church, suffi∣ceth, euen at this daye, to gather, go∣uerne and preserue the church of god on earth, yea, without these orders which in these last ages newe inuen∣tion hath instituted. For that doeth y^e thing it selfe witnes, and the absolute perfection of the primitiue churche a∣••oucheth it. But that it may be plain∣ly vnderstood of all men, whome it be∣houes the church at this day to ordeine ministers, we wil speake a litle more amplie of the calling of the ministers of the church.

Calling, is no other thing, than a lawful appointing of a méet minister. * 1.345 The same also may bee called, both or∣dination, and election, thoughe one woord bee more large in signification than the other. Election goeth before by nature. For whom we choose, those wee call. Ordination comprehendeth either of them. But there are numbe∣red almost of all men, foure kinds of calling. The two former are lawefull, the two latter, are vnlawfull. And the first kinde is whereby ministers are called, neither of mē, nor by man, but by God. As it is read, that Esaie the prophet, and the Apostle Paule were called. This kinde for the most part is confirmed with signes or miracles, and is called a heauenly and secrete calling. The second kind of calling is made of God in déede, but by the ordi∣nation of men. After which sort it is read that S. Matthew, Luke, and Ti∣mothie were created ministers of the church. This kinde is ordinarie, pub∣lique, vsed of men, and at this day cō∣mon, wherein in déed God calleth, be∣stowing necessary gifts vppon his mi∣nisters, & appointing lawes to those y^• do elect: & they following those lawes, do ordinarily elect him, whom they by signes coniecture to bee first called of God. I meane by signes, giftes neces∣sarie for ministers.

Now the third kind of calling, which * 1.346 of the vnlawfull callinges is the first,

commeth in déede from men; but not from God: when as for fauour, and rewards, some vnworthie person is ordeined. And here is sinne cōmitted as well of those that are ordeined, as of those that beare rule in the ordina∣tion. Of those that are ordeined, when they desire to be placed in the ministe∣rie, for whiche, either they doe not vn∣derstand, or they wil not vnderstand, that they be very vnfit, being destitute of necessarie gifts. Or else, when they are sufficiently furnished with know∣ledge of the scriptures & other things, yet they take not the right path to this function, that is to saye, when they re∣specte not the glorie of God, but their owne gaine. For there is required of them that are to be ordeined, a testimo¦nie of their owne conscience, and a se∣crete calling, to wit, whereby we are well knowen to our selues to be mo∣ued to take vppon vs this office, not through ambitiō, not for couetousnes, not for desire to féede the bellie, nor of any other lewd affection, but through the sincere feare, and loue of God, and of a desire to edifie the churche of God. Of whiche thing verie eloquently and holily hath S. Paul writtē in 1. Thes. 2. Beside this, the testimonie of other, of sound learninge and skilfulnes in things, is also required. For all of vs please our selues, and estéeme our sel∣ues to be worthie, to whom y^e gouern∣ment of the church may be cōmitted, wheras we fowlie deceiue our selues. And they that haue the authoritie of ordination, doe offend, when as in or∣deyning of ministers, they regard not what GOD by lawes ••ett downe, hath willed herein to be done, & what the state and safetie of the churche re∣quireth, but what is for the commo∣ditie of him that is to be ordeined. Of∣tentimes therefore, vnworthie per∣sons are ordeined. Or such as are vn∣learned, and not very sound. Or else such as are sufficiētly learned, but not of good conuersation. Or such as are simple & are good Christians, but vnfit and vnskilful pastours. And vnto this they are allured, thorough fauour or bri••es. Wherefore they prouoke the most heauie wrath of allmightie God vppon themselues, and make them selues partakers of all those sinnes, wherof they are the authors, in y^t they doe not vprightly execute the charge which is cōmitted vnto them. Our el∣ders * 1.347 called this sinne Symonie, an of∣fence punishable with no lesse punish∣ment than shamefull reproch & death euerlasting. Anth••mius the Empe∣rour writing to Armasius, amonge o∣ther thinges saith: Let no man make merchaundise of the degree of priest∣hood, by the greatnesse of price. But let euerie man bee esteemed after his defe••tes, not according to that he is a∣ble to giue. Let that prophane thirst of couetousnes ceasse to beare rule in the church, and let that horrible fault be banished farre off from holy con∣gregations. After this manner in our time let the bishop be chosen, beeing chaste and lowlie, so as in what place soeuer hee come, hee maye purge all thinges, with the vprightnesse of his owne life: let a bishop bee ordeined not with price, but with prayers. He ought to be so farre frō desire of pro∣motion that he must be sought for by compulsion: and beeing desired, hee ought to shunne it: and if hee be intreated, hee ought to slie away▪ let this onely be his furtherance, that he is importune by excuses to auoide from it. For truely he is vnworthie of the ministerie that is not ordeined a∣gainst his will. Thus much he, who if he shuld at this day come to Rome, he

would thinke without doubt he were come into a straunge world, yea into the mart of Simon, not of Peter, but both of Magus the Samaritane, and Gresi the Israelite. The fourth kinde of calling is that, whereby any man thrusteth himselfe into the ministe∣rie, of his owne priuate affection, be∣ing neither ordeined of God, neither yet by man.

Of these kinde of men the Lord sayth in Ieremie, I haue not sent them and yet they ranne. Cyprian wri∣ting * 1.348 vnto Antonianus, calleth such scismatiques, who vsurpe vnto them the office of a bishop, no man giuing it them. And this kinde of calling is vnproperlie called a calling. Where∣fore it is euident that in the churche, * 1.349 there must néedes bee a calling, and that publique and lawfull, aswell for many other causes, as especially for these, that the ordinaunce of God bée not neglected, and that the discipline of the church be reteyned, and that all men in the churche maye knowe who are preferred to the ecclesiasticall mi∣nisterie. Albeit therefore Paule the Apostle, and doctour of the Gentiles in the beginning were not sent of mē, neither by men, but of God onely, yet the same Paule, at the commaunde∣ment of the holy Ghoste, is separated by the church of Antioch, together w^t Barnabas, to y^e ministerie of the Gen∣tiles. * 1.350 After the same manner many o∣ther were sent, or called of god, whom neuerthelesse it behoued to be ordey∣ned also by men. For Paul in another place, sayeth: And no man taketh this * 1.351 honour vnto himselfe, but hee that is called of God, as was Aaron. And a∣gaine, How shal they heare without * 1.352 a preacher, And how shall they prea∣che except they be sent? &c. As cōcer∣ning that second kinde of calling whi∣che is common, and at this day recei∣ued in the church, and yet appointed by the Lord, there are thrée thinges to be considered. First, who they be that cal, that is, who haue right and autho∣ritie to call, or to ordeine ministers. Secondly who, or what maner of men are to be ordeined. Lastlie after what manner they that be called, are to bee ordeyned.

And first of all that the Lord hath giuen to his church, power and autho∣ritie to elect and ordeine fit ministers, * 1.353 wee haue declared before, in the secōd sermon of this Decade, by the exam∣ple of y^e auncient churches in y^e world, Hierusalem and Antioch: of whiche two, the church of Hierusalem did not only ordeine 7. deacons, but also Mat∣thias the Apostle: & the church of An∣tioche separated into the ministerie y^e famous Apostles of Christ Paule and Barnabas. Whervnto apperteineth that the churches of the Gentiles, bée∣ing * 1.354 instructed of Paule & Barnabas, ordeined them elders or gouernours of their churches by election had by voyces. The chiefest in this election were y^e pastours thēselues. For Peter gouerning the action, Matthias was created Apostle by the Church. This forme or order the auncient churche diligently obserued many yeres. For Cyprian Epist. lib. 1. Epist. 4. The com∣mon people (sayeth he) hath especial∣ly power, either to choose worthie priestes, or to refuse them that be vn∣worthie, Which thing also we see to descend from the authoritie of God, that the priest bee chosen in the pre∣sence of the common people, before all mens eyes, and bee allowed wor∣thie and meete by publique iudge∣ment and wittnesse. As in Num. the Lord commaunded Moses and said, Take Aaron thy brother, and * 1.355

Eleazar his sonne, and bring them vp into the mount, before all the con∣gregation. God commaundeth the priest to bee ordeined before the whole congregation. That is, hee tea∣cheth & sheweth, that the ordeinīg of priests ought not to bee done, with∣out the knowledge of the people, be∣ing present, that in their presence, ei∣ther the vices of the euill might bee discouered, or the deserts of the good commended, and that, that is a iust and lawefull ordeyning, whiche shalbe examined by the election and iudgement of all. Thus farre hée. This custome and māner indured to y^e time of S. Augustine. For it is to be séen in his 110. epist. which witnesseth that y^e people giuing a shoute, Augu∣stine ordeyned Eradius for his succes∣sour. In these latter times because y^e people made often tumults in the e∣lections of pastours, y^e ordination was committed to chosen men of the pa∣stours, magistrats, and people. These thrée kinds of men propounded or na∣med notable mē, out of whom he whi∣che was thought the best was chosen. There is somewhat of this In Iustinia∣ni Imperat. Nouel. Constitut. 123. They which thinke that all power of ordey∣ning * 1.356 ministers, is in the bishops, dio∣cesans, or archbishops hands, doe vse these places of the scripture. For this cause I left thee in Creta (sayeth Paul to Titus) that thou shuldest ordeine elders in euery citie. And againe, Lay * 1.357 hands soudeinly on no man. But we saye that the Apostles did not exercise * 1.358 tyrannie in y^e churches, and that they themselues alone, did not execute all things about election or ordination, o∣ther men in the church being excluded. For y^e Apostles of Christ ordeined bi∣shops or elders in the churche, but not without communicating their coun∣sel with the churches, yea, and not w^t∣out hauing the consent, and approba∣tion of y^e people. Which may appeare by the election or ordination of Mat∣thias, whiche wee haue nowe once or twice recited. Truely the Lord in the Law said to Moses: Thou shalt ap∣point thee Iudges. But in another * 1.359 place he saith: Thou shalt seeke out a∣mong all the people, whom thou ma∣yest * 1.360 make rulers. And againe, Moses vnto y^e same people, Bring you men of wisedome & vnderstanding, & I will * 1.361 make thē rulers ouer you, &c. There∣fore as Moses doth nothing of his own will in the election of the magistrate, though it were said to him, Thou shalt appoint thee Iudges, but doth althin∣ges communicating his counsel with the people: So vndoubtedly Titus, though it were said vnto him, Ordeine elders in euerie citie, yet he vnderstood that hereby nothing was permitted to him which he might do priuately as he thought good, not hauing y^e aduise and consent of the churches. Wherefore they sinne not at all, that shaking off y^e yoke & tyrānie of the bishops of Rome, for good and reasonable causes, doe re∣couer that auncient right graunted by Christ to y^e churches. Neither makes it any great matter, whether discrete men chosen of the church, or the whole church it selfe do ordeine fit ministers, & that either by voices, either by lotts, or after some certeine necessarie and holy māner. For in these things godly men will not moue contention, so y^t all things be done holily and in order. But I wil not here rip vp the craftes, deceipts, practises and greuous warrs taken in hand for this right of ordei∣ning, w^t sheading of much bloud, spoy∣lings & lamētable burnings of coun∣tries. The histories of the Acts of Hē∣rie the 4. and 5. and also of the affaires

of the Frederiches, doe most euidently witnes, how impudētly & abhomina∣bly the Popes of Rome, with their sworne friendes the bishops haue be∣haued themselues. Peraduenture I shall haue occasion to speake of this matter elsewhere more at large. Now we will declare what maner of * 1.362 mē it behoueth to ordeine ministers, truely not whose luste, but the most choicest, men of sound religion, furni∣shed with all kinde of sciences, exerci∣sed in the scriptures, cunning in the mysterie of faith and religion, strong and constant, earnest, painefull, dili∣gent, faithfull, watchfull, modest, of a holy and approued conuersation, least thorough their corruption of life, and skant good name and fame, the whole ministerie béecome vile, and that whi∣ch with wholsome doctrine they build vpp, their wicked life doe pull downe againe. Wée will rehearse the rule of the Apostle, fully comprehending all thinges perteyning to this matter. Thou shalt ordein elders, or bishops, sayeth he, if any be blamelesse, the hus∣bād * 1.363 of one wife, hauing faithful chil∣dren, which are not slandered of riot, neither are disobedient. For if a man cannot rule his owne house, how shal * 1.364 he care for the church of God? For a bishop must be blamelesse as the ste∣ward of God: (for it is required in the disposers that a man be foūd faithful) not froward, not angrie, no striker, * 1.365 but gentle, not giuen to wine, not co∣uetous, not giuen to filthie lucre, but harborous, one that loueth goodnes, watchfull, sober, righteous, godly, tē∣perate, modest, apt to teach, holding fast the faithful word, which is accor∣ding to doctrine, that he may be able both to exhort in wholsom doctrine, and to improue them that say against it, & to stop their mouthes. No young scholer, least hee being puffed vp, fall into the condemnation of the diuell. Hee must also haue a good reporte of them that are without, least he fall in∣to the rebuke & snare of the diuel. All these are the wordes of y^e Apostle, reci∣ted out of the 1. Epist. to Timothie, & in his epist. to Titus. Wherfore exacte * 1.366 iudgment, and great diligence shalbe very néedful in this case, to discusse al the points of doctrine & life. I say there shalbe néedful of a streight trial of life, & perfect examination of learning: for this is not a matter of smal weight, y^e whole safetie of the churche hangeth herevpon. If any vnworthy & vnlear∣ned be ordeined, y^e whole churche for y^e most part is neglected, lead astray, and ouerthrowne. But we do not meane a childlike and scholerlike examinatiō, but a graue & streicte examination of knowledge in the scripture, & the true interpretation thereof, of y^e charge of a pastour, of y^e mysteries of sound faith and of other such like points. And that the elders in times past, were very di∣ligent in these things, it may appeare by that which Aelius Lampridi{us}, in y^e life of Alex. Seuerus rehearseth, that it was y^e maner among the Christiās, to offer the names of their bishops to the whole church, afore they were re∣ceiued, if happily any among y^e people would shew a reasō y^t he were vnwor∣thie of such an office. Wherevpon Iu∣stinian the Emperor, Const. 123. Ifin * 1.367 y^e time of ordination (saith hee) any ac∣cuser stand vp & say, he is vnworthie to be ordeined, let all things be deffer∣red, & let examination & iudgment first be had. And here I wil at this present recite y^e deerée of the 4. counsel of Car∣thage * 1.368 vpon this matter, which is after this sort. Whē a bishop is to be ordei∣ned, let him be first examined whether he be by nature wise, if hee be able to

teach, if he be temperat in behauiour, if chast in life, if he bee sober, if care∣ful about his owne busines, if lowlie, if curteous, if merciful, if learned, if in structed in y^e law of the lord, if warie & carefull in the sense & meaning of the scriptures, if exercised in the opinions of the church: & aboue all things if hee teach y^e grounds of faith w^t substanti∣al words (or perhaps of lesse moment) that is to say, confirming y^t the father, and the sonne, & the holy ghost, are one God, & auouching y^e whole godhead of the Trinitie to be coessentiall, & con∣substantiall, & coeternall, and coomni∣potent, if he acknowledge euerie per∣son by himselfe in the Trinitie, to bee perfect God, & the whole thrée persons, one God, if he beléeue the incarnatiō of god, not wrought in the father, nei∣ther in the holy ghost, but in the sonne only: so that he who was the sonne in god the father, y^• same should be made the sonne of mā in the manhoode of his mother, very God of the father, & very man of his mother, hauing flesh in the womb of his mother, & hauing in him a humane & reasonable soule together of either nature, that is to saye, God & mā, one person, one sonne, one Christ, one Lord, creatour of all things, and y^e author, Lord & gouernour of all crea∣tures, with the father & the holy ghost: who suffered a true suffering of his fleshe, died with the true death of his body, rose again with the true taking againe of his fleshe, & a true taking a∣gaine of his soul, wherin he shal come to iudge the quicke and the dead. Hée must also be asked if hée beléeue one, & the selfe same author and Lord of the new and old testament, that is to say, of the law, the prophets, & Apostles, if the diuel became euil not by creation, but by choice. He must also be asked if he beléeue the resurrection of this flesh which we beare, and none other, if hée beléeue the iudgement to come, & that euerie one shal receiue according to y^t they haue done in the flesh, either pu∣nishmentes, or rewards: if he forbid not marriage, if he condemne not Bi∣gamie or secōd mariage, if he cōdemne not the eating of flesh, if hee haue fel∣lowshipp with penitent persons that are reconciled, if he beléeue y^t all sinns in baptisme are forgiuen, as wel ori∣ginal sinne wherein we are borne, as also those which wée cōmit willingly: if he beleue that none which are w^tout the catholique church can be saued. &c. When he shalbe examined vppon all these points, and foūd fully instructed, thē let him be ordeined a bishop, with the consent of the cleargie and laitie, & by the assemblie of the bishops of the whole prouince, and especiallie of the Metropolitane. This counsel is said to be celebrated in the yeare of the Lord 400.

But I doe not rehearse these thinges to that ende, as if I stayed my selfe vpon the decrées of counsells and men, or as if I thought all things whiche perteine to true saluation and perfection, were not conteined in the holy scriptures, but to admonish oure aduersaries, that their manners & do∣ings at this day, do not only not agrée with the examples and doctrines of y^e Apostles, but not so much as with the decrées of the ancient writers, if hap∣pily they may enter into themselues, and leauing the diuerse doctrine of men, they maye receiue the most aun∣cient tradition, and the most infallible doctrine of the holy Apostles.

I come now to the declaration of y^e * 1.369 last point, y^t is to say, after what man∣ner they y^• be called are to be ordeined. The apostles in their ordinations, ex∣horted y^e church to fasting and prayer:

and they that were called, they placed and set in the sight of the churche, and laying their hands vppon the heades of them that were ordeined, they com∣mitted the churches vnto them. Of y^e laying on of hands I haue spoken else∣where. It was a signification of the charge committed vnto them. Nei∣ther is it read that amonge the old fa∣thers * 1.370 there was any other consecra∣ting of pastours. As also all other thin∣ges were simple and not sumptuous in the primitiue and Apostolique church. In the ages following cere∣monies increased, but yet so, that at the beginning to some they séemed not altogether to haue excéeded measure. But to me y^e séemeth to be ouer much, whiche at mans pleasure is added to Gods institution. And, I pray you, what néede is there to patche mennes fancies and customes vnto the in∣stitutions of the Apostles? Why doeth not the laying on of handes suf∣fice thée, since it sufficed the blessed A∣postles, who were farre holier than thou, and more skilfull in heauenly matters? There was afterward ad∣ded oyle, there was also added the boo∣ke of the Gospels. For after this ma∣ner the 4. counsell of Carthage decre∣eth. When a bishop is ordeined, let two bishops place, and hold ouer his head and shoulders the booke of the Gospels, and one powring vpon him the blessing, let all the other bishops that are present touche his head with their hands. They of later time haue added heere vnto a pall. But at this * 1.371 daye there is no ende of ceremonies, nay rather of follies. If any man doe diligently compare their ceremo∣nies, with the attyre of Aaron and the Iewishe priestes, hee will sweare the whole Aaronisme is brought againe by them into the church, yea, that this is more sumptuous and burdensome, yea and that contrarie to the doctrine of the Gospell. That at this time I af∣firme not their cōsecration, to be both infamous, and fully stuffed with ex∣cesse, pride, and offence, and by y^e mea∣nes to bée intollerable. There is ano∣ther thing to be noted, whiche is, that albeit amonge the old fathers, conse∣cration increased by the multiplying of ceremonies, yet was it fréely besto∣wed, neither was there any thinge ei∣ther in it, or in the whole Churche of Christ set to sale. But at this day how déere palls are sould, by that Romish Chanaanite, and with how great costs consecrations are made, it is a shame euen to speake. Gregorie in the coun∣sell at Rome celebrated in the time of Mauricius and Theodosius, amonge other things thus decréeth: Following * 1.372 (sayeth hee) the auncient rule of the fathers, I ordeine that there bee no∣thing at any time taken of ordinati∣ons neither for the giuing of the pall, nor for the deliuerie of the Bulls. For seeing that in ordeyning of a bishop the high bishop layeth his hād vpon him, and the minister readeth the les∣son of the Gospel, & the Notarie wri∣teth the epistle of his confirmation: As it becōmeth not the bishop to sell the hand he layeth on: so neither the minister nor the notarie ought in the ordination, either the one to sell his voice, or the other his penne. But if a∣ny man shall presume to take any gaine thereby, hee shalbe sure before the iudgement seate of Almightie God to vndergo the sharpe sentence due to so horrible an offence. Yet forthw^t he addeth. But if he that is or∣deined, not required, but of his owne freewill, only for fauours sake, wil of∣fer any thing, we graunt he may. I haue hetherto declared what manner

of men, and after whatsort bishops or * 1.373 pastours muste be ordeined in the church of God. And albeit out of those things it may easily be gathered, why at this day we suffer not oure selues to be ordeined of those who are called and séeme to them selues to be the on∣ly lawfull ordinaries, that is to saye, such as in the Romish church, by con∣tinuall succession descend from the Apostles, I will yet, if I can, declare the cause somewhat more plainely. Of the continuall succession of By∣shops or pastours, and of the churche, I haue spoken elsewhere, so that it were superfluous here to repeate and rip vp the same againe. I haue also proued, that oure churches are the true churches of God, though they a∣grée not with the late vpstart churche of Rome. And it is euident, that true churches haue power to ordeine pa∣stours, whether it be done by the voi∣ces of the whole church, or by the law full iudgement of suche as are chosen by the church. Wherevpon it conse∣quently followeth that they are law∣fully ordeined, whiche our, or rather which the churches of Christe doe or∣deine. And there are weightie cau∣ses, why the holy churches of God doe refuse to haue their ministers ordey∣ned of Popishe ordinaries. For S. Paule sayth: Though we, or an an∣gel from heauen, shall preach any o∣ther * 1.374 Gospell vnto you, than that which wee haue preached vnto you, let him be accursed. But these men preache an other Gospell beside that which Paule preached: whiche thing we will haue to be vnderstood as tou∣ching the sense (wherin there is more daunger) and not as touching the wordes. And therefore from heauen these mē are stricken with this cursse or excommunication. But who can abide to be ordeined of them, that be stricken with a cursse or excommuni∣cate? Moreouer, the chiefe thing in the ordination is the doctrine of the Gospel. Séeing that to this end, espe∣cially, ministers of the church are or∣deined, that they preach the pure gos∣pell of Christe vnfeignedly vnto the people, and without mingling of mans traditions. But this very thing they doe not only most streightly for∣bid them that are ordeined, but also they compell them to abiure by a cer∣teine kinde of othe whiche they offer vnto them. For they are bounde by that wicked othe, not vnto Christ, but to the Pope against Christe. For a∣mong other things, thus they whiche are elected bishops, take their othe. I. N. elected bishop of N. from this time foorth, will be faithful and obe∣dient * 1.375 to blessed Peter, and to the ho∣ly Apostolique church of Rome, and to our Lord N. the Pope, and to his successours entring canonically. The counsel which they shal commit vn∣to me, by them selues, or messingers, or by their letters, to their hinde∣rance, I will not willingly disclose to any man. I will be a helper vnto thē, to reteine and defend against al men, the Popedome of Rome, and the roy∣alties of S. Peter. I will doe my inde∣uour, to keepe, defend, increase, and inlarge the rightes, honours, priuile∣ges, and authoritie of the churche of Rome, of our Lorde the Pope, and of his foresaide successours. Neither wil I be in counsel, practise, or treatie, wherein shall be imagined againste our Lorde the Pope him selfe, or the same church of Rome, any sinister or preiudiciall matter to their persons, right, honour, state, or power. And if I shall vnderstand such thinges to be imagined or procured by any, I will

hinder the same as muche as lyeth in me, and with as much speede as con∣ueniently I maye, I will signifie the same to oure sayde Lorde, or to some other, by whom it may come to his knowledge. The rules of the holy fathers, the decrees, ordinaunces, sen∣tēces, dispositions, reseruations, pro∣uisions, and commaundements Apo∣stolical, I wil obserue with my whole might, and cause them to bee obser∣ued of other. Heretiques, Scismati∣ques, and rebels against our lord the Pope. I will persecute, and to my abi∣litie fight against. Since these men are sworne thus after this manner, who I praye you that is a faithfull lo∣uer of Iesus Christ, of his churche, of true faith, yea, and adde therevnto of the common wealth, can abide to be ordeined by such? There is no talke in their othe of y^e gospel, neither of our Lord Iesu Christe him selfe. There is no mention of the holy scriptures: but of the rules and ordinaunces of the fathers there is most diligent mē∣tion. Peter is named, but not that Apostle of Christe, saying, Siluer and golde haue I none, but an other, I knowe not who, hauing kingly digni∣tie. In déede the Apostolique churche is named, but by and by, by interpre∣tation they adde, what manner of churche they would haue vnderstood, and call it the Papaltie. This Papal∣tie, not the churche of God, I say the Papaltie, and the honours, priuile∣ges, and rightes of the Popedome, a∣gainst all men, beholde, they promise they will defend this against al men. For they acknowledge the Pope to be their Lord, against whom they wil haue nothing to be imagined, yea, if they may knowe that other do deuise any thing against the pope, and pope∣dome, they promise discouerie there∣of, and faithfull helpe. But I thinke not that any man can binde him selfe more streightly to one. Neyther is it vnknowne, that those whome they call Heretiques, are not enimies to the Christian faith, nor teachers of o∣pinions contrarie to the Scriptures, but rebelles to the Pope: they are, I say, they who as they neglect the de∣crées and lawes of the Pope, and preache the Scriptures onely, so they giue all the glorie vnto Christe, as to the onely heade, and high priest of the Church, and therefore they teach that the Pope is neither the heade, ney∣ther the highe priest of the Churche. But who louing true godlinesse, can bind him selfe with such an oth? Who will renounce and forsake the friend∣ship of Christe, and humble him selfe to become the bondslaue, and foote∣stoole of the Pope of Rome? To be short, who will desire to be ordeyned a minister of Christ and of his church, at the handes of those that haue done after this manner? Here may be added that in the consistorie of Rome, all thinges as touching holie orders, are most corrupt, in so much, as scarse any small tokens of Christes institu∣tion do appeare. I will not rehearse at this present, that there are many newe constitutions of men, ioyned vnto them, that in a manner there re∣maineth no voyce of the Churche in the ordination of pastours, that there is no choice made of such as the chur∣che deputeth there aboutes. For the right of presentation, collation, and confirmation, being dispersed among many, with some is become euen an heritage, so as both dawes and halfe fooles may be made ministers or by∣shoppes: and neyther can I let this thing passe, that with them is lost that true examination, and sharpe pasto∣rall

discipline. In déede there re∣mayneth examination, but altoge∣ther childish, in the which lightly they that are ordeined, are asked that whi∣che scholers in common scholes are wont to be demaunded, whether one can reade well, construe well, sing, and be cunning in their numbers? They can not denie this thing, ney∣ther also this, that Priestes are ordei∣ned more to reade, to sing, and saye masse, than to gouerne the Churche with the worde of God. Whereby the more regarde is had of the voice, that it be apt for singing, than of skil∣fulnes or experience in the holie scri∣ptures.

But they thinke the matter is cunningly handled, if some skilfull lawyer be preferred to the office of a Pastour. For it séemeth for the most parte to be more profitable to pleade cunningly in the courte, for the in∣crease & maintenaunce of riches, than to preach well in the Churche for the winning of soules. What? do not we sée men sent from the lawe, and out of the courtes of Kings and Princes to possesse Churches, fitter for any thing else, than to gouerne the Churches of GOD? for ecclesiastical offices are begunne to be counted as Princes Donatiues: wherevpon they are al∣so called Benefices.

The Byshops of Rome them sel∣ues, haue bestowed Priesthoodes vp∣on their cookes, rauenous souldiers, barbars, and muletors: and this was farre more honestly, than when they bestowed them vppon bawdes. A greate many of Priestes thrust them selues into the holy ministerie, by vi∣olence and symonie, which office ne∣uerthelesse, he neyther coulde nor would execute well. And they that are receiued by an honester title, are receiued through commendation and fauour.

Herein auayleth much, either affi∣nitie or kinred, and consanguinitie. In all these, there is a greater regard had of the bellie, than of the ministe∣rie: they prouide better for those whi∣che are accounted Priestes, and are no Priestes, than for the Churche of God, and saluation of soules. But by this meanes, all things go to wracke in the Churche, and the flocke of God is oppressed with the weight and ru∣ine of the shepeheards.

Herevnto perteyneth the plurali∣tie (as they call it) of benefices. Some * 1.376 one, either souldier or curtisan often∣times rakes to him selfe, the Pope of∣fering it to him, halfe a dozen benefi∣ces or moe, of whiche benefices they take no further care, but to receiue the gaine. For he neuer teacheth, nay, he is verie sildome at his flocke, vn∣lesse it be when he sheareth them. In the meane time the Lordes flocke is neglected, and perisheth. For the vi∣cars * 1.377 which are set ouer the flocke by them, for the most part are vnlearned and hirelings. He that is content with least wages, is placed ouer the flocke, what manner of one so euer he be. And he séemes to haue learning enough if he can read, sing, say masse, heare confessions, annoynt, and reade the Gospell out of the booke vpon the Sunday. That whiche remayneth moreouer to be done, séemeth to them to be small matters. I am ashamed and sorie to rehearse, what a censure for reformation of manners remay∣neth in the Church. The thing it selfe cryeth, and experiēce witnesseth, that vnworthy persons are not shut out from this holy ministerie. For with∣out difference al are admitted, and as yet whoremongers, drunkards, dice∣players,

and men defiled, yea, ouer∣whelmed with diuers haynous cri∣mes, are suffered in the ministerie. But least they should séeme to do no∣thing herein, the bishop asketh at gi∣uing of orders, Who are worthy of honour? and his Chauncellour or the Archdeacon foorthwith answereth the bishoppe, who before that time neuer sawe or heard, what manner of men they are of whome he beareth wit∣nesse, They are worthy. Moreouer, they vse so many, and such kyndes of ceremonies in their consecration, that he that is studious of the truth of the Gospell, can not receiue them with a safe conscience. These causes, and other not vnlike, make vs that we can somuch lesse abide to be ordeined of the ordinaries or bishops of the Ro∣mish church.

The last point remaineth, whiche I purposed to declare in the begin∣ning * 1.378 of this treatise, what is the of∣fice of the ministers that are ordeined in the church. I can shew you in one worde, to gouerne the church of God, or to féede the flocke of Christe. For Paule the Apostle speaking vnto the * 1.379 pastours of Asia, sayth: Take heede vnto your selues, and to all the flocke ouer the which the holie Ghost hath made you ouerseers, to rule (or feede) the churche of God, which hee hath purchased with his owne bloud. And the pastours do gouerne the church of God with God his worde, or with wholesome doctrine, and with holie example of life. For S. Paule sayth againe vnto Timothie, Be thou vnto * 1.380 thē that beleue an ensample in word, in conuersation, in loue, in spirite, in faith, and in purenesse. He writeth also the same vnto Tit. 2. chap. But for so much as the Papistes doe forge farre other thinges of the office or function of bishops, and doe confirme the same, as they also doe their other trifles, by y^e authoritie or power of the keyes, as I sayde when I intreated of the power of the church, I wil ther∣fore first of all speake somewhat (and that as muche as I shall thinke to be sufficient for this matter) as touching the keyes.

A keye is an instrument very well knowne to all men, wherwith gates, * 1.381 doores, and chestes, are eyther shut or opened. It is transferred from bodi∣ly things vnto spirituall thinges, and it is called the key of knowledge, and of the kingdome of heauen. For the Lorde sayth in the Gospell of Luke, Woe vnto you interpreters of the * 1.382 lawe: for ye haue taken awaye the keye of knowledge, ye enter not in your selues, and them that came in ye forbad. The same sentence S. Matth. bringeth foorth after this sort. Woe vnto you Scribes and Phariseis hy∣pocrites, * 1.383 bicause ye shut vp the king∣dome of heauen before men: for ye your selues goe not in, neyther suffer ye them that wold enter to come in. Beholde that which Luke calleth, to Take away the keye of knowledge, that Matthewe expoundeth, To shut heauen. The key therefore of know∣ledge is the instruction it selfe as con∣cerning a blessed life, by what means we are made partakers thereof. He taketh away the keye, which instruc∣teth not the people of true blessednes, or else is a hinderance, that other can not instruct them. Therfore the keys of the kingdome of heauen, are no∣thing else, but the ministerie of prea∣ching the Gospell, or worde of God, committed by god vnto his ministers, to that ende that euery one may be taught which way leadeth vnto hea∣uen, and which way carrieth downe

vnto hell. These keyes the Lord pro∣mised to Peter, & in him to all y^e other apostles, when he said, I wil giue thee the keys of the kingdome of heauen. * 1.384 And whatso euer thou shalt bind in earth, shalbe bound in heauē, & whatso euer thou shalt loose on earth, shalbe loosed in heauen. Let vs inquire therefore, when the keyes were deli∣uered to Peter and to the rest. And the agréeable consent of all men is, that they were giuen in the daye of the resurrection. But it is euident the same day, the ministerie or func∣tion of preaching the Gospell, was committed to the Apostles: whereby it followeth, that the keyes are no∣thing else, but the ministerie of prea∣ching y^e gospel amōgst al nations. For this thing is declared vnto the world, that saluation purchased by Christ, is communicated to them that beléeue, and that hell is open for the vnbelée∣uers. But nowe let vs heare the te∣stimonies of the holy Euangelistes. Iohn y^e Apostle and Euangelist saith. The Lord came vnto his disciples, & * 1.385 sayde, Peace bee vnto you, As my father hath sent me, so sende I you. And when he had sayd that, he brea∣thed on them, and sayde vnto them, Receiue the holy Ghoste, Whosoe∣uers sinnes ye remit, they are remit∣ted vnto them, and whosoeuers sinns ye reteine, they are reteined. These sayings agrée with the words, where∣by he promised the keyes, for there he sayde▪ Whatsoeuer ye shall binde in earth, shal be bound in heauen. Here he sayth, Whosoeuers sinnes ye re∣teine, they are reteined. There he saide, And whatsoeuer ye shall loose in earth, shall bee loosed in heauen. Here he sayth, Whosoeuers sinnes ye remit, they are remitted vnto them. Wherefore to binde, is, to reteine sinnes, to loose, is, to remit sinnes. You will say, howe do men remitte sinnes, since it is written, that onely God forgiueth sinnes? Let other te∣stimonies therefore of the other Euā∣gelistes be adioyned, expressing that the same historie was done in the day of his resurrection. Luke sayth, Then * 1.386 the Lorde opened their vnderstand∣ing, that they might vnderstande the scriptures, and sayd vnto them, Thus it is written, and thus it behoued Christe to suffer, and to rise againe from the deade the thirde day, And that repentaunce and remission of sinnes shuld be preached in his name among all nations. And Marke saith, * 1.387 He appeared vnto them, as they sate together, and reproued them of their vnbeliefe, and hardnesse of heart, and he saide vnto them, Go ye into all the world, and preach the Gospel to eue∣rie creature, He that shal beleeue and be baptised shall be saued, but he that will not beleeue, shall be damned. Therfore God only forgiueth sinnes, to them that beléeue in the name of Christe, that is to say, through the merites and propitiation of Christe: but that sinnes are forgiuen, the mi∣nisters doe assuredly declare by the preaching of the Gospell, and by that preaching, do binde and loose, remitte and reteine sinnes. The matter will be made playner by an example or two. S. Peter speaking vnto the ci∣tizens of Ierusalem, Repent ye, saith he, and let euery one of you be bap∣tised, * 1.388 in the name of Iesus Christ, for the remission of sinnes, and ye shall receiue the gifte of the holy Ghoste. And so S. Peter vsed the keyes com∣mitted vnto him after this manner: * 1.389 he looseth in earth, and remitteth sin∣nes vnto men, that is, promising to them that beléeue assured remission

of sinnes, through Christe. Whiche message God hath confirmed, giuing remission of sinnes vnto the fayth∣full, as they beléeued. Moreouer, the kéeper of the prisonat Philippos, be∣ing amazed, saith to Silas and Paul, * 1.390 S••••s, what must I doe to be saued? The Apostles answered, Beleeue on the Lord Iesus, and thou shalt be sa∣ued, and thy whole houshold. The Apostles loosed him that was bounde, and forgaue him his sinnes, by the keyes, that is, by the preaching of the Gospell: which Gospell since he belée∣ued in earth, the Lorde iudged him to be loosed in heauen. These things are taken out of the Acts of the Apostles. In the same Acts we reade examples of the contrarie in this manner. The Iewes being filled with indignation, * 1.391 spake against those thinges, whiche were spoken of Paule, and rayled. But Paul and Barnabas waxed bold, and sayde, It was necessarie that the word of God should first haue bene spoken to you: but seeing ye put it from you, and thinke your selues vn∣worthy of euerlasting life, loe, wee turne to the Gentiles.

Againe, when the same Paule at Corinthe had preached Christe to * 1.392 the Iewes, and they resisted and reuiled, The Apostle shooke his rayment, and sayde, Your bloude be vppon your owne heades: I am cleane: from hencefoorth I will goe vnto the Gentiles. And so he did ••••nd the vnbeléeuers, And God confirmed the preaching of Paule: bycause it procéeded from God him selfe. And vnlesse you put the proper and true keye into the locke, you shall neuer o∣pen it.

The true and right keye, is the pure worde of God: the counterfet and théeuishe key, is a doctrine and tradition of man, estraunged from the worde of God. I thinke I haue sufficiently proued by euident testi∣monies of the scripture, that the keys giuen to the Apostles and Pastours of the Churche, and so to the Churche it selfe, are nothing else, than the mi∣nisterie of teaching the Church. For by the doctrine of the Gospell, as it were with certeine keyes, the gate of the kingdome of heauen is opened, when a sure and readie meane and waye is shewed, to come to atteine vnto the participation of Christe, and the ioyes of euerlasting life by true fayth.

To the testimonie of God, mans recorde agréeth. For Sainte Iohn Chrysostome vpon Matthewe, chap∣ter. 23. The keye (saythe he) is the word of the knowledge of the scrip∣tures, by whiche the gate of truthe is opened to men. And the key-bea∣rers are the Priests, to whom is com∣mitted the worde of teaching and in∣terpreting the scriptures. Other te∣stimonies of olde interpreters of the Scriptures, differing nothing from these of oures, for that I am desirous to be briefe, I do not bring.

Since these thinges are thus (bre∣thren) and are deliuered vnto vs in the expresse Scriptures, we will not therefore greatly passe, what the Pa∣pistes babble, touching the power of the keyes, and what offices, dignities, preferments, and I knowe not what other thing, and what authoritie of Priestes, they deriue from thence. We haue learned, not out of the wordes or opinions of men, but out of the manifest worde of GOD, that the keys are the ministerie of the preaching of the worde of GOD, and

that the keyes are giuen to the Apo∣stles, and to their successours, that is to say, the office of preaching re∣mission of sinnes, repentaunce, and life euerlasting is cōmitted to them. Wherevpon we nowe conclude this, that the chiefe office of a Pastour of * 1.393 the church, is, to vse those very keyes whiche the Lorde hath deliuered to his Apostles, and no other: that is, to preache the onely and pureworde of GOD, and not to fetche any doc∣trine from any other place, than out of the verie worde of GOD. For there is a perpetuall and inuiolable lawe at this day also layde vpon our Pastours, which we reade was layd vpon the most auncient gouernours of the Churche, the Lorde him selfe witnessing in Malachie, and saying: My couenaunt was with Leuie of life and peace, and I gaue him feare, and * 1.394 he feared me, and was afrayde before my name. The lawe of truth was in his mouth, and there was no ini∣quitie found in his lippes, he walked with me in peace, and equitie, and turned many from their iniquitie. For the Priestes lippes shoulde pre∣serue knowledge, and they shoulde seeke the lawe at his mouth: for hee is the messinger of the Lorde of hoastes. * 1.395

Againe, the Lord sayth to Ezechi∣el, Thou shalt heare the word at my mouth, and giue them warning from me. In Ieremie the Lorde sayth: * 1.396 The Prophete that hath a dreame, let him tell a dreame, and hee that hath my woorde, let him speake my woorde faythfully. He expressely puts a difference betwéene heauenly things and earthly thinges, betwéene those thinges whiche are of the word of GOD, and those that are feig∣ned and chosen by man, whiche hée willeth to let passe as vncerteine thinges, and as dreames. For he im∣mediately addeth, Is not my worde as fire, sayth the Lorde, and like a hammer that breaketh the harde stone?

And againe, Heare not the wor∣des of the Prophetes that preache vnto you and deceiue you: truly they teache you vanitie, for they speake the meaning of their owne hearte, and not out of the mouth of the lord. Therefore all the true Prophetes of GOD, haue this continually in their mouth, Thus sayth the Lorde, The mouth of the Lorde hath spo∣ken it. And therefore they deliue∣red vnto the people, nothing contra∣rie vnto the worde of GOD. The olde people had also the Scripture. And the Prophetes were nothing else, but interpreters of the Lawe, applying the same to the place, time, matters, and persons.

Also oure Lorde Iesus Christe sayth oftentimes, that his doctrine is not his owne, but the fathers. Whiche thing, if you vnderstande literally and according to his words, I knowe not whether any thing can be spoken more absurde. There∣fore the Lorde meaneth that his doc∣trine is not of man, but of GOD. Doth not he sende vs continually to the writinges of the Lawe and the Prophetes, and confirmeth his owne sayinges by them? But Christe is the onely teacher of religion, and maister of lyfe appoynted vnto the vniuersall Churche by GOD the father.

To this Churche he himselfe also sending teachers, and shewing them what they shoulde deliuer, fayth:

Teach them to obserue those thinges which I haue commaunded you. Al∣so, * 1.397 Goe into the whole worlde and preache the Gospell to all creatures. * 1.398 But the Apostle Paule witnesseth, that the Gospel was promised by the * 1.399 Prophetes of God in the holy Scrip∣tures. And this doctrine receiued of Christe, the Apostles deliuered to the nations, adding nothing vnto it, ta∣king nothing from it: and there with∣all also they expounding the auncient writings of the Prophetes: yet ney∣ther in this matter trusting any thing to their owne wit, nor being ruled by their owne iudgement. For the Apo∣stle Peter saith, As euery man hath receiued the gift, euen so minister the * 1.400 same one to an other, as good stew∣ardes of the manifold graces of God. If any man speak, let him talke as the words of God. Tertullian also in his booke intituled, De Praescript. haeret. (which I haue also elswhere rehear∣sed) expresly saith: It is not lawful for vs in any thing to rest vpō our owne fancie or iudgemēt, neither yet to be negligent markers, what any other man bringeth foorth of his owne braine. We haue the Apostles of the Lord for authours: for not they them selues, did choose any thing whiche they might establish after their own fancie, and the doctrine whiche they receiued of Christe, they faythfully deliuered to the nations. And there∣fore if euen an Angel from heauen should preach any otherwise, he shal be accurssed at our hands. Thus farre he. We haue moreouer shewed in our sermons of faith and of the chur∣che, that faith dependeth vpon the on∣ly worde of God, and that it wholy stayeth vpon the onely word of God: & also that the churches of god are buil∣ded and preserued by the worde of God, and not by mans doctrine: all whiche séeme to apperteine to this matter. Neyther is it le••t to the by∣shops of the church of Christe, as the * 1.401 Popish pastors do falsely boast, to or∣deine 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 deliue∣red of the pastours to the church, whi∣che is the congregation of such as be∣léeue the word of Christe. And who knoweth not that it is sayde by the Prophete, All men are lyars, God on∣ly is true? And the church is the pil∣ler and ground of truth, bycause as it stayeth vpon the truth of the Scrip∣tures, euen so it publisheth none o∣ther 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, especial∣ly in those thinges which perteine to religion, and a blessed life. For Esaie sayth: The Lorde is our iudge, the * 1.402 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 * 1.403 to saue, and to destroy.

God challengeth this thing as pro∣per 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 fan∣cie. 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 tea∣cheth vs what is true fayth, and what

worship he delighteth in. And there∣fore in Matthewe, the sonne of God pronounceth out of Esaie, In vayne doe they worship me, teaching for doctrines the commaundementes of * 1.404 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 com∣maundements of God.

Nowe since it is manifest, from whence the Pastour or doctour must fetche his doctrine, to wit, from no o∣ther 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 doc∣trine is certeine and immutable: There remaineth nowe also some∣thing 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. * 1.405 Afore all other thinges therefore, it is required of Pastours that continual∣ly they account that to be spoken vn∣to them, whiche the Apostle comman∣ded to be often tolde to Archippus. Take heede to the ministerie that * 1.406 thou haste receiued in the Lord, that thou fulfill it.

And moreouer, 〈◊〉〈◊〉 they neuer turne away their eies from that liue∣ly picture of a good and euill shepe∣hearde, whiche Ezechiel that famous Prophete setteth out after this man∣ner. Thus sayth the Lorde God, woe be vnto the shepeheardes of Is∣rael * 1.407 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, ney∣ther haue ye sought that whiche was lost: but with crueltie and with ri∣gour haue ye ruled them. And a∣gaine, I will feede my sheepe sayth the Lord God, I will seeke that whi∣che 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 due∣tie of a good Pastour or shepeheard, to féde, and not to deuour the flocke, to minister, not to exercise dominion, to séeke the safetie of his shéepe, not his priuate gaine: and also to séeke out againe the lost shéepe, 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 vn∣to the light of the trueth: and to re∣store and bring back againe the shéep that is driuen or chased away, to wit, such as are separated from the felow∣ship 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, whi∣che * 1.408 Ieremie also commaundeth to heale: and to be short, to strengthen the weake and féeble shéep, and not al∣together to treade them vnder foote: and to bridle such shéepe as be strong, that is to say, men flourishing in ver∣tues, * 1.409 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 tea∣ching

deriued oute of GOD his worde.

The manner of teaching exten∣deth it selfe to publique and priuate * 1.410 doctrines. By publique doctrine the Pastour eyther catechiseth, that is to say, instructeth them that be young∣lings in religion, or other whiche are grounded therein. To the young∣lings or ignoraunt sorte he openeth the principles of true religion. For Catechesis, or the fourme of Catechi∣sing, comprehendeth the groundes or principles of fayth and Christian doc∣trine, to wit, the chiefe pointes of the couenaunt, the tenne commaunde∣ments, the Articles of fayth or Apo∣stles Créede, the Lordes prayer, and a briefe exposition of the Sacra∣mentes.

The auncient churches had Cate∣chisers appoynted properly to this charge. And the Lorde commen∣deth vnto vs bothe in the olde Te∣stament 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 re∣wardes, and grieuous punishments * 1.411 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 commaun∣dement, the lawe, grace, fayth, pray∣er, and the sacraments to be named. Therefore if in any thing, then in this ought greatest diligence to be vsed.

The doctrine whiche appertey∣neth * 1.412 to the perfecter sorte, is spe∣cially 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 hap∣pie 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 sée by experi∣ence, that Churches can not be bet∣ter instructed, nor more vehemently stirred vppe, than with the wordes of GOD him selfe, and with the fayth∣full interpretation of the bookes of the Gospell, the lawe, the Prophetes and Apostles. Where, by the way, we giue warning, that the interpre∣tation of the Scriptures, is not a li∣bertie to feine what one lust, and to wrest the Scriptures which way one will, but a carefull comparing of the Scriptures, and a speciall gyfte of the holie Ghoste.

For Sainte Peter sayth, No pro∣phecie * 1.413 in the Scripture, is of anye priuate interpretation. Wherefore no man hath power to interprete the Scriptures after his owne fantasie. Neyther is that the best exposition which hath most fauourers, as if that were the best interpretation, whiche hath the consent of the greater multi∣tude. For Arianisme and Tur∣cisme woulde, by manye degrées, excell Christianisme. That expo∣sition is best, whiche is not repug∣naunt to fayth and loue, neyther is wrested to defend and spread abroad the glory and couetousnesse of men. But I haue spoken of interpretati∣on

of the scriptures in the second ser∣mon of the firste Decade.

But vnlesse the Scripture be apt∣ly applied, respect being had of place, * 1.414 time, matter, and persons of euerie Churche, and to this ende (whiche I also taught in the thirde Sermon of this Decade) that the Churche maye be edifyed, not that the teacher in the Churche may séeme better learned or more eloquent, his exposition of the Canonicall bookes of the Scripture shall be fruitlesse, to the people. The Lorde commendeth vnto vs the wise steward, and sayth, Who is a faythfull and wise stewarde, whome * 1.415 his Lorde hath made ruler ouer his housholde to giue them their porti∣on of meate in due season? And as followeth in the twelfth of Luke.

Saint Paule also writing to Ti∣mothie the Byshoppe, sayth, Stu∣die * 1.416 to shewe thy selfe approued vn∣to God, a woorkeman not to be a∣shamed, rightly diuiding the worde of trueth. Meate is vnprofitable, vnlesse it be diuided and cutte into partes. But heere the housholder knoweth what portions he shoulde gyue to euerie one in his familie, not hauing regarde what delighteth eue∣rie one, but what is most profitable for euerie one.

The same Apostle teaching that all the actions of a preacher in the Churche ought to be directed to edifi∣cation, sayth, He that prophecieth speaketh vnto men, to edifying, and to exhortation, and to comforte. Therefore to the teaching of the per∣fecter sorte, perteyneth not onely the exposition of the holie Scripture, but also a playne demonstration and ma∣nifest as may be of y^e principles and groundes of Christianitie, and chief∣lye an euident doctrine of repen∣taunce and remission of sinnes in the name of Christe: and also a sharpe rebuking to be vsed in due time, or a graue, but yet a wise, reprouing of their faultes.

For the Lorde speaking to his A∣postles, sayth: Ye are the salte of the earth, if the salte become vnsauorie, * 1.417 wherewith shall it be salted? Here∣vnto also perteyneth the confuting of errours, and repressing of here∣sies, and the defence of sounde doc∣trine.

Paule sayth: That the mouthes of vayne talkers, and seducers of * 1.418 myndes must be stopped, and sharp∣ly rebuked. Neyther is it enough simply to teache true religion, vnlesse the teacher in the Churche by often teaching, constantly vrge, defende, and maynteine the same. Herevn∣to chieflye belong these wordes of Paule, I charge (or adiure) thee therefore before GOD, and before * 1.419 the Lorde Iesus Christe, which shall iudge the quicke and deade, at his ap∣pearing and in his kingdome, preach the woorde, be instant in season and out of season, improue, rebuke, ex∣horte with long suffering, and doc∣trine. For the time will come, when they will not suffer wholesome doc∣trine, but hauing their eares ytching, shall after their owne lustes, get them an heape of teachers, and shall turne their eares from the trueth, and shall bee giuen vnto fables. But watche thou in all thinges, suffer ad∣uersitie, doe the woorke of an E••an∣geliste, make thy ministerie fully knowne.

Therefore there néede verie often exhortations, that what the church by oftē & plaine teaching vnderstandeth,

eyther to be followed or to be anoy∣ded, the same she may, being stirred vp & cōpelled by a feruent exhortatiō, eyther constantly followe or refuse. And here it shalbe néedfull for a prea∣cher to vse long sufferaunce, leaste foorthwith he cast away all hope, if he sée not by and by, such happie successe as he wisheth for: and that some migh¦tie and impudent aduersaries, obsti∣nately striue againste him. For Paule sayth, The seruauntes of the Lorde must not striue, but be gentle * 1.420 vnto all men, apt to teache, suffering euill with meekenesse, instructing them that are contrarie minded, if God at any time will giue them re∣pentaunce to the knowledge of the trueth, and that they may come vnto them selues againe out of the snares of the diuell, which are taken captiue of him at his will. There néedeth moreouer, milde and quickening comforte. For many are troubled, being tried with diuers temptations, whome vnlesse you faythfully com∣forte, they are ouercome of Sathan. These and suche other like, doe per∣teine to the teaching of the perfecter sorte.

Here I may also make mention of the care of the poore. For this espe∣cially * 1.421 perteineth to a minister, and to their publique preaching, whereby, he maye continually prouoke the ri∣cher sorte to mercie, that they may be ready to distribute. The apostle Paul hath left vs notable examples of this matter, almost in all his Epistles, but specially in the sixtenth chapter to the Romanes, and in the first to the Co∣rinthians, and also in the eight and ninth chapter of the latter Epistle to the Corinthians.

Sainte Peter, Iames, and Iohn, commended verie diligently to saint Paule the care of the poore, as Paule him selfe rehearseth in the seconde chapter to the Galathians. And al∣beit Peter in some place refuse the office of distribution, yet herein he is altogether carefull, that godly and faythfull disposers may be appoyn∣ted for the poore. Therefore the * 1.422 care of the poore perteyneth chiefly to the Pastours, that they be not neg∣lected, but tenderly cherished as the members of Christ.

The priuate kynde of teaching * 1.423 differeth nothing in the thing it selfe from that publique kynde, but it is called priuate in respect of the lear∣ners. For some one commeth to the Pastour, after the manner of Ni∣codemus, and desireth verie famili∣arly to be instructed of him in things properly concerning him selfe. Be∣sides that, this shepehearde goeth pri∣uately, and instructeth those, whome by euident tokens he hath learned by priuate conference may be more ea∣sily wonne vnto Christe, than by pub∣lique preachings.

Moreouer, he priuately admoni∣sheth and taketh heede in time, leaste they that are more vnaduised be déepelyer plunged in euill. Hether∣to perteyneth the visitation both of sicke persons, and prisoners, none of whome a faythfull Pastour neglec∣teth, but visiteth them so muche the more diligently, as he perceyueth thē more grieuously tempted. For a good Pastour is alwayes watchfull ouer the whole flocke of Christe, for whome sathan layeth snares, raunge∣ing aboute, séeking whome he maye deuoure.

Him the Pastoure resisteth by prayer, admonitions, teaching and exhortations. If so be that euerie church had such a pastour, which wold

not easily forsake the flocke, howe great fruite (I pray you) shoulde we hope for? Wherefore not without cause are we commanded, incessant∣ly * 1.424 and earnestly to praye vnto God, that he woulde giue faythfull, wise, godly and diligent Pastours vnto his Churche.

Thus haue I hitherto spoken of the doctrine of byshops in the church * 1.425 of God. And vnlesse a byshop teach after this manner, and do those thin∣ges, which are ioyned to teaching, he is vnworthy eyther of the name of a Byshop, Pastour, or Doctour, howe so euer he pretend an Apostolique ti∣tle. For certeine thinges are ioyned to the doctrine of the Churche, which also are required of a preacher of the Gospell, and belong to his office, as are these, to gather together an holie assembly, wherein he may preache, conceiue prayer, and minister the sa∣craments. But of these things shall be spoken in their place.

Nowe there resteth to be conside∣red, howe byshops may gouerne the * 1.426 Churche of Christe, with holy exam∣ple of their life. The Lorde in the Gospell sayth to his Apostles. Ye are the light of the world, A citie that is set on an highe hill, can not be hid, * 1.427 neither doe men light a candle and put it vnder a bushell, but on a can∣dlesticke, and it giueth light vnto all that are in the house. Let your light so shine before men, that they maye ••ee your good woorkes, and glorifie your father whiche is in heauen. Wherefore Pastours, not onely in doctrine but in holie life, do giue light vnto the Churche: whiche beholding their life agréeable to their doctrine, is her selfe also moued to practise in∣nocencie of life. For y^e exāple of a good man much preuaileth to y^e furthering of y^e loue of vertues. And cōtrariwise y^e Scripture witnesseth, that the cor∣rupt example of the sonnes of Helie, the chiefe rulers in religion, was ve∣rie * 1.428 analyeable to corrupt the people. For the Scripture sayth. And the sinne of the children of Helie was to abhominable before the face of the Lorde, so that the people beganne to abhorre the sacrifices of the Lorde. For men séeing the corrupt life of the ministers of y^e church, begin somwhat to dout of the whole doctrine, crying, If y^e pastor thought those things true, whiche he teacheth vnto vs, he him selfe would not liue so dissolutely. Therefore such teachers, are sayde to ouerthrowe that with their naughtie life, whiche they haue builded with wholesome doctrine. Wherefore Paul requireth a byshop or pastor of the people, which shuld be blamelesse, that is to say, whiche can not rightly and worthily be reprehended of the ••aythfull. For otherwise, by howe muche euerie Bishop shall be more sincere and vpright, by so much more shall he be subiect to slaunders and reproches of the wicked, the Lord him selfe foretelling the same in the Gos∣pell. If they haue called (saythe he) the Lorde of the house Beelzebub, * 1.429 how much more shall they call them of his housholde? And, If they haue * 1.430 persecuted me, they will also perse∣cute you.

And againe, Blessed are ye when men shall reuile you, and persecute * 1.431 you, and lying, shall say all manner of euill saying againste you for my sake. Reioyce and be glad, for great is your rewarde in heauen. Therfore, a pastor ought verie carefully and as muche as in him is, to take héede, that both at home and abroad, he liue a life worthy of him selfe and his calling.

Let him liue chastely, as well be∣ing single, as married. Let tempe∣raunce, sobernesse, thriftinesse or good husbandry, hospitalitie, and other ver∣tues which I haue before rehersed out of the Apostle, flourish in a bishop.

Let him gouerne his owne houshold wisely, and godlily instruct thē, and so bridle them, that he giue not occa∣sion of offence to the Church, through riotousnesse or other misdéedes. For so also the Apostle Paule hath com∣maunded, (who frameing againe the exercises of a byshop) sayeth, Till I come, giue attendaunce to reading, to exhortation and doctrine. He * 1.432 requireth of Timothie a diligent rea∣ding, that is to say, a continuall stu∣die, whereby he may more perfectly exhort and teach. But Paule requi∣reth of him that hath bene brought vp in the knowledge of the Scriptures from a childe, as elswhere he writeth, a continuall studie of the Scriptures. Howe great diligence then doth the Apostle require of them, who as they haue not obtained so plentifull gifts of the spirit, as Timothie had, so they are not exercised in the Scriptures from their infancie? Let a sorte of them therefore be ashamed of their vnskilfulnesse: let them be ashamed of leasure not bestowed in studie, and of their trauelsome idlenesse. For as manye reade not any thing at all, but continually liue idlely, and as it were rot away in idlenesse: so a number of innumerable others are busied in those thinges, which no∣thing become Byshoppes. There∣fore the Apostle saythe: No man which goeth a warrefare, intangleth * 1.433 him selfe with the affaires of this life, that hee may please him, which hath chosen him to be a souldier. Here were a fitte place to speake of sti∣pendes due vnto Pastours: but we will deferre it to an other place. But if Byshoppes come abroade a∣mong the people, at any time for bu∣sinesse sake, and be present in assem∣blies of honest men, with no lesse care ought they to indeuoure, leaste ey∣ther by déede or worde, or by appa∣rell, or companie kéeping, or finally in the whole course of their life, they giue any iust occasion of offence to the Churche.

Let there appeare in Pastoures, in all places and at all times holy vp∣rightnesse, méete ripenesse of iudge∣ment, honest behauiour, wisedome, modestie, humanitie, humilitie, and authoritie worthy of Gods mini∣sters. But let the contrarie vices and wicked misdéedes be farre from them.

In these fewe wordes I thinke are conteyned those thinges, whiche other haue handled at large, intrea∣ting of the discipline and behauiour of the Clergie. For all ages vnder∣stoode, that a dissolute and loose life was euill in all degrées and kyndes of men: but in the ministers of the Churche worsse, and moste intolle∣rable.

For what can a minister of the Churche doe in the Churche, whose authoritie is altogether lost? Autho∣ritie therfore is requisite in Pastors. Of the want hereof manye doe com∣playne, and séeing it vnder foote, goe about to reare it vppe agayne with I can not tell what kynde of proppes of titles and ceremonies.

But authoritie is not gotten with * 1.434 suche light and vayne thinges. It is rather obteyned by the Grace of God, through the loue of trueth and vprightnesse of life: if happily God touche mens heartes: so as they vn∣derstande

that GOD worketh his worke in the Churche, by his mini∣sters, as by his instruments, if they perceiue that ministers do the worke of the Lorde with feruentnesse of spi∣rite, and not coldly, not fearing any thing in a good cause, no, not the wic∣ked and mightie men of this world, but doe resist them: and yet that they doe nothing of hatred or malice, but doe all thinges of a fatherly affection, with a good courage, constancie, and wisedome. Wherevnto if there be ioyned, not an hypocriticall, but a ho∣ly and vpright life in déede, together with honest, modest, and comely be∣hauiour, all wise men shall perceyue, that there is sufficient authoritie thereby proued to a godly minister. I woulde not yet the Donatistes or Anabaptistes shoulde hereby clayme any kynde of defence or protection, were it neuer so small.

They contende that the ministe∣rie of the worde and Sacramentes, * 1.435 executed by a minister whose lyfe is vncleane, becommeth thereby of no value. But albeit a holie life be re∣quisit in a minister, yet their ministe∣rie becōmeth not of no value through the ministers vnhonest life, so his doc∣trine be sounde and perfect. For the Lorde in the Gospell commaun∣deth to heare them that teache in Mo∣ses chaire, but he forbiddeth to follow * 1.436 their doinges, for they teache good thinges, but doe them not. Of this matter I haue spoken in the seconde Sermon of this Decade.

Nazianzen very properly sayth, The printe of a seale is all one, whe∣ther it be grauen in yron or in golde. And it is one and the same Gospell, it is one and the selfe same heauenly treasure sent of the father, whether it be brought by a good messinger or a bad. But in the meane space, the vnhonest lyfe of the ministers of the church ought not to be winked at, but to be chastened, and suche as are past cure, ought to be put out of the mini∣sterie, least through their continuall offence they make the holie mini∣sterie infamous.

But many will say, Why handle you these thinges in publique prea∣ching? These thinges were to be tolde the ministers priuately. I an∣swere that the verie lawes whiche properly perteyned to the Priestes, were in times past communicated to the magistrates and gouernours of the people, and read before the peo∣ple them selues.

Moreouer, it is manifest that Christe our Lorde handled those thin∣ges in publique Sermons, whiche properly perteyned to the Doctours and Pastours of the people. Here∣vnto may be added that Saint Paule speaking of Elders or Ministers, saythe: Them that sinne, rebuke o∣penly, * 1.437 that the rest also may feare. The holie Scripture with greate di∣ligence describing good and fayth∣full shepeheardes and teachers, with no lesse faythfulnesse and diligence doth painte out the false teachers and * 1.438 false shepheards or wolues, to the end all men may knowe them, and take héede of them. These thinges are euery where to be séene in the wri∣tings of the Prophetes and Apostles. Yet singular places, if any man wold knowe, are to be séene Deut. 13. and and 18. Isaic. 56. Iere. 23. Ezech. 34 Dan. 11. Math. 7. and 23. The Epi∣stles of Paule in describing and con∣futing of them are very plentifull. And Sainte Peter in ouerthrowing of suche men, spendeth a greate part of his latter Epistle.

The testimonies and examples of the same Prophetes and Apostles do shew, that godly ministers & faithfull Pastours shalbe vexed with al kynds of afflictions & persecutions. Yet the very same neuerthelesse doe witnesse euidently, that the ministerie shal ne∣uer be vtterly oppressed, but that the ministers shall continually haue the victorie, yea, euen when they are slayne. For the Lorde alwayes gi∣ueth ministers vnto his Church, who though they be tried as golde is in the fire, yet they ouercome throughe him which hath ouercome the world, and the Prince of the worlde. The last times shall be verie wicked, as we reade the times of Noe and Loth were: but as then also in that vtter∣most corruption those two most excel∣lent men with a fewe other singular men in all godlinesse, and true wor∣shippers of God are read to haue flo∣rished, and done their duetie: euen so vnto the verie ende of the worlde, the ministerie of the worde shall also indure, and worthy doctours and pa∣stours shall flourish, striuing against, and persecuting all vngodlinesse and loosenesse of life. Let the enimies of the truth ceasse to hope for the ouer∣throwe of the ministerie, and mini∣sters of the worde of God. I will, sayth the Lord in the Gospell, be with you alwayes, euen vnto the ende of the world. He can not lye who hath * 1.439 spoken this. He shall consume An∣tichriste, sayth the Apostle, with the spirite of his mouth, and shall abo∣lishe him with the brightnesse of his comming vnto iudgement. There shall be therefore ministers in the Churche and preachers, yea, in des∣pite of the gates of hell, rage they ne∣uer so horribly, euen vnto the ende of the world.

These thinges hetherto haue I comprehended as briefly as I coulde, touching the ministerie of the worde, and the ministers of the Churches of Christe. But it is not in our power to frame or giue suche Pastours. By the grace and goodnesse of God, good Pastours are giuen, and the wicked are taken away.

Let vs all therefore call vppon God, praying him to giue vs fayth∣full and godly ministers, whereby his name may be alwayes sancti∣fied, and the Church of God may be happily gouer∣ned, to the saluati∣on of all those y^e beléeue.

Of the fourme and manner howe to pray to GOD, that is, Of the calling on the name of the Lorde, where also the Lordes pray∣er is expounded, and also sing∣ing, thanksgiuing, and the force of prayer is en∣treated.

The fift Sermon.

AFter the ministe∣rie of the woord of God in the churche of Christ handled, mee thincketh I haue conuenient place to entreate of the prayer of the faithfull, where∣vnto godly ministers neuer leaue to stirre vp the church.

The word prayer is verie largely taken amonge writers, and in daily vse: * 1.440 At this present we vse it after y^e same maner y^• Dauid the Prophete vsed it, saying: Heare my prayer, O God, and let my crie come vnto thee. For prayer is an humble and earnest * 1.441 laying forth of a faithfull mind, wher∣by we either aske good things at gods handes, or els giue him thanckes, for those things which we haue receiued. And of prayer chieflye there are two parts, inuocation or asking, & thanks giuing. By petition we lay open vnto God the requestes and desires of dure heart, beséeching him to giue vs good thinges, and that he will turne from vs euill thinges, as may be to his glo∣rie and good pleasure, and according to our necessitie. In inuocation or petition we comprehend obsecration, whiche is a more vehement prayer, & also intercession, wherby we cōmend other mens matters to the Lord. For we offer prayers to y^e Lord our God, not onely for our selues, but also for our brethren, and for their manifold necessities, for them that are distres∣sed with perils, for those that ve sicke, for them whiche suffer persecution, or are in a manner oppressed with other calamities and afflictions. Neither do we exclude beséechinges, whereby we earnestly desire euils to be turned away from our selues or frō others. There are also complaints, whereby the Saincts in their prayers do holily expostulate with God.

Thanckesgiuing comprehendeth both dunne praises, and also celebra∣teth with a ioyfull spirite God his no∣ble power, and the benefites receiued at his hand. Herevnto is referred a great part of the psalmes, wherof part perteine to inuocation or calling vp∣pon God, and some ferue to teache or instruct, & some to declare or expound, whereof at this present there is no place to speake. Paule the blessed A∣postle of Christ acknowledging these parts of prayer, writing to the Colos. * 1.442 sayeth: Continue in prayer, & watch in the same with thankesgiuing. And to the Philippians: Let your reque∣stes * 1.443 be shewed vnto God, in prayer & supplication with giuing of thankes. And againe vnto Timothie: I exhort therfore (sayth Paule) that first of all * 1.444 prayers, supplicatiōs, intercessions, & giuing of thanks be made for al men.

Kinds of prayers are these. There * 1.445 is a priuate prayer of euerie faithfull man, & there is also a publique prayer of the whole church. Priuate prayer is made vnto God by euerie faithfull man, in what place soeuer, either in the house or without dores, in the clo∣set of his heart, & temple of his owne bodie. For S. Peter went vp into the * 1.446 vppermost part of the house, and pra∣yed. S. Pans sayeth: I will therefore that the me pray euery where, lifting * 1.447 vp pure hands. And Christ our Lord himselfe verie often departed euen out of the temple into the mount to pray. And in the Gospel hee sayeth: When thou prayest, enter into thy * 1.448 chamber, and when thou hast shutt thy dore, pray to thy father whiche is in secrete.

Publique prayer is that which is vsed of y^e church; whiche is made vnto

God in the holy assemblie, according to the accustomed order of euerie churche. Nowe the pastours duetie is as Paule also admonisheth in the 1. Tim. 2. and wée in the last Sermon before this haue rehearsed, to gather together, instruct and preserue the as∣semblies, in whiche, supplications or common prayers are made. And they are greatly to bee blamed, who are more negligent in this behalfe, than becommeth them, neither are they in déede to be suffered, which séeldome or neuer teach diligently, and are cold in stirring vpp a desire in men to pray. Men by nature are slow and slacke in the studie of religion: and therefore we haue néede of a sharpe spurre. And the charge and office of stirring vpp, and prouoking, is committed to the pastours of churches. The prophets somewhere crie: Blowe out the trum∣pet in Sion, assemble a congregation. For in a holy congregation thrée thin∣ges are chiefly vsed, the teaching of the * 1.449 Gospel, faithfull prayers, and religi∣ous celebration or administration of y^e Sacraments. And sometimes there is a collection made, for the reléeuing of the poore and of the church. The ho∣lie Scripture wittnesseth that these thinges are not instituted at the will and pleasure of man, but by the autho∣ritie of God, yea, and immediatly af∣ter the first beginning of thinges, and that they were also vsed of y^e most holy worshippers of God. Of those most auncient patriarchs both which were first before the floud, and which follo∣wed immediatly after, there is no doubt, since the scripture plainly wit∣nesseth of Iacob himselfe the nephue of Abraham, that he exected an altar * 1.450 in Bethel, whervnto he assembled his whole household, though it were excée∣ding great, and there offered sacrifice vnto God. In Moses time by the law, in most euident commaundements, he instituted holy assemblies. Yea in the 10. commaundements, he diligent∣ly * 1.451 cōmaundeth to sanctifie the sabboth day: which also comprehēdeth holy as∣semblies. The holy prophets of God do euerie where praise and commend the ecclesiasticall assemblies of Gods people. Neither did Christ our Lord disallow them whē he came in y^e flesh. For as in the most notable assemblies and feastes hee taught with great dili∣gence, euen so he gathered and assem∣bled together, both the people and also his disciples, whome he specially com∣maunded that they should not depart from Hierusalem, but waite for y^e pro∣mise * 1.452 of the father: which thing when they were gathered together into an * 1.453 assemblie and in prayer, we read in y^e Actes to haue béene performed. There also the assemblie of the faithful is cō∣mended to vs, as appeareth both in y^e 11. and 14. cap. of the 1. epist. of Paul to the Corin. Those supplications which the same Paule commaundeth to bée made for all them that are set in au∣thoritie, are made chiefly in holy assē∣blies. Truely Plinie an heathē author writing to Traianus the Emperour, doth make verie manifest mention of holy assemblies. Holie assemblies had of old time verie excellent promises, as we may sée in the prayer of Solo∣mon, whiche is described vnto you in * 1.454 the first booke of the Kinges the 8. cap. And at this day y^e church of Christ hath promises nothing inferiour to them, Christ our Lord, saying: I say vnto * 1.455 you, that if two of you shall agree in earth as touching any thing that they shall aske, it shalbe done for them of my father whiche is in heauen. For where two or three are gathered to∣gether in my name, there am I in the

middest of them. Behold, y^e Lord him selfe is in the middst of the assemblies of saincts. And where y^e Lord is, there is both plentie and the treasure of all good things. And therefore experience it selfe which we haue of matters tea∣cheth, that the supplications of the church are effectuall. For the Lord heareth the prayers of the church, and deliuereth from euil, those whose safe∣tie the church commendeth vnto him. We haue oftentimes had experience, y^t they which were in extreme daun∣ger haue found verie present helpe, e∣uen at the same instant wherein the congregation hath offered their pray∣ers to the Lord.

Moreouer the example moueth ve∣rie many, otherwise hard hearted and barbarous. For they sée y^e deuout god∣lines of the holy congregation, and the feruencie of the faithful in assemblies, & are thereby moued, so that entring into themselues, they acknowledge y^t they are miserable, & desire to be par∣takers of this fellowship, according to the saying of S. Paul. If therfore whē the whole church is come together in * 1.456 one, and all speake straunge tongues, there come in they that are vnlearned or they whiche beleeue not, will they not say that ye are out of your witts? But if all prophecie, and there come in one which beleueth not, or one vn∣learned, he is rebuked of all men, & is iudged of all. And so are the ••ecrets of his heart made manifest, and so he wil fall downe on his face, and worship God, and say plainely that God is in you in deede. With what confidence therefore, and howe shamefully dare some set light by holy assemblies, and not onely set light by them, but also scorne at them, as if they were assem∣bled together without any profite at all? Dauid in his banishment maketh complaint of nothing so much, as that hee was compelled to wander in the wildernesse, and was shutt out from holy assemblies. For hee promiseth the Lord, hee wil enter into his holie congregation if euer he be restored a∣gaine. Verily when the Lord sayeth in the Gospell, Hee which is of God, heareth Gods word, it followeth, that they whiche loue the congregation wherin the word of God is preached, haue the naturall mark of the sonnes of God.

But because many doe not onelye * 1.457 loathe holy assemblies, but also saye that prayers are altogether superflu∣ous, vaine, and vnprofitable, Before we procéed any further, we will shew that the godly must pray, and that the prayers of the faithfull are both effec∣tuall, profitable, and necessarie. They say all thinges are done by the proui∣dence of God, and therefore prayers are vnprofitable. For that which God hath fore-knowen, that verily will hée bring to passe after the manner of his fore knowledge, neither can it be hin∣dered by prayers. But these men a∣buse the prouidence of God, for that cut of it they gather that thing, which the holy Scriptures do not teach them to gather. For in Deut. in expresse woords Moses hath left written, The Lord had determined to destroy you, * 1.458 therefore, I made intercession vnto the Lord, and I found fauour. Ionas * 1.459 threatneth so certeine destruction vn∣to the Niniuites from the Lord, that he euen foretold the number of dayes. But when the men of Niniue belée∣ued the Lord, and repented, the Lord beecame fauourable to them againe, neither did hée destroye them when they repented.

Moreouer Esaie had spoken to Eze∣chias out of y^e mouth of y^e Lord, Thou * 1.460

shalt die, and not liue. But when the king powred foorth his prayers, e∣uen from the bottome of his ha••t vn∣to the Lord, God chaunged his sen∣tence that he had pronounced. For the Lord himselfe sayeth in Ieremie: I will speake soudeinly against a na∣tion or a kingdome for to plucke it vp, and to roote it out, and to destroy * 1.461 it: But if this nation against whome I haue pronounced, turne from their wickednesse, I will repent of the pla∣gue that I thought to bring vppon them, &c.

Wherefore, the prayers of the faithfull are effectuall, stayinge the wrathfull iudgementes of God, yea, and taking them cleane away. For wheras they obiect againe, That pra∣yer is a declaration of thinges, which * 1.462 wée require of the Lord, and that God fore-knoweth all thinges, therefore that those thinges are vnprofitably and supers••uouslie declared vnto him, which he alreadie knoweth, and so for that cause that prayer is vnprofita∣ble: it is confuted of Christ our Lord himselfe, who when hee had plainely said, Your heauenly father knoweth what thinges ye haue neede of before ye aske of him, Yet neuerthelesse ad∣ding * 1.463 a fourme of prayer hée teacheth vs to praye. In an other place hee commaundeth vs and stirreth vs vpp to pray often, Watch, and pray, sayth hée, least you enter into temptation. And Paule sayeth, Reioyce alwayes, pray cōtinually. In euery place there are many preceptes of this kinde. * 1.464

Neither doe we declare our mat∣ters to him, as to one that knoweth them not, but wée vtter them to him that vnderstandeth the desires of our heart, and do humble our selues at the féete of his maiestie. Wée aske that of him, whiche wée knowe wée want, but yet of him certeinely to be recei∣ued, who is the author of all goodnesse. For wée beleeue his sure and infalli∣ble promises: In y^• meane time pra∣yers are not super••••uons, for that the Lord would assuredly giue that whi∣che wée asked.

The Lord promised the deliuerie * 1.465 of his people, whereof the godly doub∣ted nothing at all, yet with vncessant supplications they prayed vnto the Lord, crying: Deliuer vs O Lord our God: neither did they thincke they la∣boured in vaine. To the Anabap∣tistes * 1.466 pretending absolute purenesse, and therefore being pure, neither can nor ought to pray, Forgiue vs oure debtes, since there remaine no debtes, the most holy Euangelist and Apostle Iohn aunswereth, and saith: If we say * 1.467 we haue no sinne, we deceiue our s••l∣ues, and the trueth is not in vs. If wee acknowledge our sinnes, he is faithful and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnes. If we say that we haue not sinned, we make him a lier, and his woord is not in vs. For as long as wee liue in this world, there remaine remnaunts of sinne, to bee washed away euery mo∣ment by the grace of Christ.

Moreouer, where as they obiect, It is written, Wee knowe that GOD doth not heare sinners, But wee are * 1.468 all sinners, therefore God d••eth heare none of vs, and so mens prayers are found to be vnprofitable. Wée aun∣swere, that of sinners some are altoge∣ther vngodly and despisers of GOD, those God heareth not. There are a∣gaine repentaunt men, and such as feare God, whiche neuerthelesse are sinners, and rightly so called, because of the remnaunts of sinne: those God heareth. Whiche might he shewed by the examples of Dauid, Manasses, Pe∣ter,

the théefe erucified with Christe, & many other which were both sinners, and when they pray••d were heard.

Therefore we say that the prayers of the faithfull are not onely profita∣ble * 1.469 and effectuall, but also necessarie vnto men. For wée are men, defiled with sinne, destitute and void of all goodnesse, Euerie good giuing and e∣uery perfecte gift is from aboue, and * 1.470 commeth downe from the father of lightes, He commaundeth vs to pray, and offereth to them that pray verie large promises. Wherefore oure fa∣thers were both verie often exercised, and verie ••eruent in prayer, by their example teaching vs that prayers are necessarie. The Scripture also dili∣gently and at large rehearseth howe great thinges by their prayers in ve∣rie weightie affaires and daungers, yea, in matters most necessarie, they obteined of our most true and most bountifull Lord and God. The Apo∣stles pray for the holy Ghost, faith, and the increase of faith, and they receiue their requests, not spareingly, but li∣berally, beeing made partakers of all manner graces of Christ. In the Go∣spel the Publican prayeth in the tem∣ple, and sayeth, God bee mercifull to mee a sinner: and he foorthwith found * 1.471 the Lord mercifull vnto him. What and howe great thinges Helias by his prayers obteined of the Lord, the holy historie recordeth. And the blessed Apostle Iames applieth his example vnto vs also, that wée also in faith should call vppon God. Whiche I re∣hearse least any man should thincke that that perteineth nothing vnto vs. Againe, how much the faithfull pray∣ers of Moses, Dauid, Iosaphat, Eze∣chias, and other valiaunt men pre∣uailed in warres, in famines, in sicke∣nesses, and in other excéeding great dangers, it were long to recite. These examples proue that prayer is both alwayes necessarie vnto men, and verie effectuall. For wée plainely sée that God is moued with the prayers of his faithfull. For hée is good and * 1.472 mercifull, he loueth vs, he toke flesh, that he might be touched with féeling of our infirmities, least we should bée dismayed at him: hée is true and faith∣full, perfourming those thinges faith∣fully which he promiseth. What? doth he not fréely, liberally, and bountiful∣ly call all men vnto him, offering him∣selfe wholie to them that call vppon him in faith? But in that they which pray do not alwaies receiue that whi∣che * 1.473 they aske, it doeth not proue that prayer is altogether vnprofitable: for it is oftētimes profitable for him that prayeth, not to receiue his requestes. There are moreouer many causes, for the whiche God either putteth off the things that are asked, or doeth not graunt them. There is a kind of men which pray, of whome we read writ∣ten: He that stoppeth his ••are at the * 1.474 crie of the poore, shal crie himselfe, & not be heard. Againe, Though ye make many prayers, yet will I heare * 1.475 nothing at all, seeing your handes are full of bloud. So againe in Solomon Wisedome cryeth, testifying that she * 1.476 will not heare them that call on her, because they would not first heare her giuing them warning in time. All these things in a māner are gathered from y^e person of them that pray: from the thing it selfe which they pray for, that whiche followeth is deriued. S. Iames sayeth: Yee aske and receiue not, because ye aske amisse, euen to * 1.477 consume it vpon your lustes. For the * 1.478 Lord also aunswering two euen of his chosen disciples which required the highest roomes in the kingdome of

Christ, saith: Ye knowe not what ye aske. Furthermore, holy men when they aske holy and necessarie things, or at the least not vniust or euil, whi∣che neuerthelesse they receiue not of the Lord, they forthwith thincke that God is a God of iudgement and iu∣stice, and therefore that hee will not immediatly deliuer out of afflictions: yet desire they deliuerance with con∣tinuall prayers. Whome the Lord lo∣ueth he chasteneth, whome he chaste∣neth, he doeth not to this end, to de∣stroy * 1.479 them, but that they should not be condēned with the wicked world. For it is lawefull in such distresses to pray with Dauid, Rebuke me not in thine anger, O Lord, neither chasten * 1.480 me in thy displeasure, And with Iere∣mie, Lord ••orrecte me in iudgement, not in furie. And with Abacuch, Whē thou art angrie remēber thy mercie. The godly doubt nothing of y^e power & goodnes of God to men ward. That which God will, and which is profita∣ble for the children of God, god can do. Innumerable examples of this thing, the old & new testament doth affoard vs. Wherefore when we are not deli∣uered, when we obteine not our desi∣res, it is most sure that God wil haue it so, and that it is profitable for vs it should so be. By this meanes he hea∣reth our prayers when he heareth vs. For our prayers tend to this end one∣ly, that it might go wel with vs. God since he is onely wise, knoweth what can profite and what can hurt vs, and doth not giue vs y^• we aske, yet by not giuing, he in verie déed graūteth that whiche is good for vs. Therefore the lawful prayer of y^e faithful is alwaies effectual, and euermore obteineth his purpose, the Lord gaunting to his that which he knoweth to be good.

Furthermore, the Lord deferreth to * 1.481 perfourme that whiche is asked, yea and at somtime séemeth altogether to neglecte our prayers: but hee doeth that by prolonging to trie his: that he may make their faith y^e more feruent, and his giftes also more acceptable, whiche are so much the more ioyfully receiued, by how much they are looked for by an ardent desire. In this temp∣tation let that saying of the prophete comfort vs. Can a woman forgett her * 1.482 child, & not haue compassion on the sonne of her owne wombe? Though they shuld forget, yet wil not I forget thee. For y^e church had said, God hath forsaken me, & my Lord hath forgot∣ten me. Let vs now cōsider what ma∣ner * 1.483 of prayer that shuld be, which he y^• calleth on God vseth. That question cannot bee better resolued, than by weighing the chiefest circumstances. First therefore let vs consider, who must bee called vppon of them that pray. None verily but y^e one and on∣ly God. For thrée things are required of him whiche is prayed vnto. First, that he heare y^e prayers of all the men in the whole world, that he pierce and exactly know their hearts, yea that he know more rightly and better all the desires of men than men themselues can vtter them. Secondly that he be present euerie where, & haue power ouer all thinges in heauen, in earth, and in hell, whiche hath in his power all the wayes, and all the meanes to helpe. Thirdly that his will be excée∣ding good, and readie prepared, that that which he can, he may also be wil∣ling to do. But these properties are found in God onely. For God onely searcheth the reines and the harts: he onely séeth and heareth all thinges: he onely knoweth more perfectly those things which are within and without man, than man himselfe: he onely is

present in all places: hee onely is Al∣mightie: he onely is wise: the will of God onely imbraceth man with most perfect goodnes, & is alwayes readie, & onely procureth faithfully that which is profitable for man: therefore ought God only to bée called vpon. But who can attribute these properties, were it to y^e most chosen soules in heauen w^t∣out blasphemie and sacrilege? There∣fore the soules in heauen liuing with God are not to be called vpon. Especi∣ally since y^e scripture in plaine words testifieth, y^e Abraham & Iacob know vs not, and commaundeth vs to cal on * 1.484 God, and forbiddeth to communicate those thinges which are Gods to crea∣tures. And that we say nothing else, to whom I pray you, of all the saincts or angels in heauen can we say without blushing, O our father whiche art in heauen, & that which followeth in the Lords prayer? Let vs therfore call v∣pon God onely that heauenly father, whome alone all the sainctes, or godly men as many as haue bin in y^e church, haue called vppon. But since no mor∣tal man, how good soeuer hee séeme to * 1.485 be, is worthie to come forth into the sight of y^e eternall and most holy God: whiche thinge all men with one voice confesse, many in déed and diuerse pa∣trones, intercessours, and aduocates, are chosen and receiued of them that pray, by whose intercessiō either they themselues might be brought to God, or their prayers presented vnto God. Wherfore some haue chosen to them∣selues angels, other apostles, other y^e most holy, & among all other women, that blessed virgin y^e mother of Christ: other some haue chosen other, as they haue put confidence in this man or y^e man: but they haue forged these thin∣ges vnto themselues out of the imagi∣nation of their owne hart, & haue not learned them at the mouth of y^e Lord. The scripture y^• only rule of truth set∣teth forth to vs one mediatour, inter∣cessour, patrone, & aduocate, by whom we m••y come vnto God, & by whome we may present our prayers vnto the Lord. All y^e prayers of all men are vn∣pleasant and abhominable, which are not made by Christ Iesus. Neither doeth true faith suffer vs to forge and imagine another aduocate for Christ, or some other with Christ in the sight of God, nor our selues alone without our aduocate Christ to rushe into the presence of God y^e father. Here true Christiās are separated from Iewes, from Turkes, yea and Papistes also. For they despising the sonne of God, call vpon the father only, without the mediation of Christ Iesus. But the voice of God by the Gospel and his A∣postles pronounceth against them. In the Gospel we read y^e Lord said: The father hath committed all iudgement * 1.486 vnto the sonne, beecause that all men shuld honour the sonne, euen as they honor the father. He that honoureth not the sonne, the same honoreth not the father, which hath sent him. And againe, I am the way, & the trueth, & the life. No man cōmeth to the father, * 1.487 but by me. And Iohn the Apostle and Euāgelist saith, Who soeuer denieth the sonne, the same hath not the fa∣ther. * 1.488 But these men doe not acknow∣ledge Christ to be y^e only intercessour, but teach y^e saincts in his stéed or with him ought to bee called vppon as pa∣trones before God. But y^e same Iohn shewing an aduocate vnto Christiās, did not appoint him selfe, did not lay before vs sainctes in stéed of Christ, or them with Christ, But, saieth he, wee haue an aduocate with GOD the fa∣ther Iesus Christ the righteous. Nei∣ther doeth Paule shewe vs any other

in 1. Tim. 2. cap. and Heb. 7. cap. To y^e Ephesi. By Christ (sayth he) wee haue * 1.489 bouldnesse & entraunce with confi∣dēce by faith in him. Christ is suffici∣ent for them that beléeue, as in whom alone the father hath stoared vpp all good things, commaunding vs to aske those thinges in him, and by him tho∣rough prayer. These thinges are suf∣ficient for minds not desirous of con∣tention. They that wil, let them serch further in the third Sermon of the fourth Decade.

I haue told you who is to be pray∣ed vnto, or called vppon of the godly * 1.490 worshipers of God, and by whome: to witt, God alone, by the onely sonne of God our Lord Iesus Christ. Let vs now sée what should stirre vp man to call vppon God: surely the spirite of our God principally. For prayer is rightly counted amonge the giftes of grace. For neither could we earnestly nor hartily call vpon our God, vnlesse we be stirred vpp and prouoked ther∣vnto by the spirite of God. For albeit the commaundement of God will vs to pray, & present necessitie and daun∣ger driue vs, and the example of other allure vs to pray, yet all these thinges would doe nothing, vnlesse the spirite inforce our minds vnto his will, and guide and kéepe vs in prayer. There∣fore though there be many causes con∣curring, whiche moue men to prayer: yet the chiefe original of prayer is the holy Ghost, to whose motion and go∣uernement in the entraunce of all prayers, whosoeuer pray with any fruite, do begge with an holy preface. To this perteine these words of y^e ho∣ly Apostle: The spirite also (saith hée) helpeth our infirmities. For we know * 1.491 not what to pray as we ought: but the spirite it selfe maketh requests for vs, with sighes which cannot be expres∣sed. But he which searcheth the harts, knoweth what is the meaning of the spirite, for he maketh requests for the saincts according to the will of God. In déede the spirite of God is said to make intercession, not that he in very déed prayeth, & groaneth, but because he stirreth vp our mindes to pray and to sighe, and bringeth to passe, that ac∣cording to the pleasure of GOD wée should make intercession or pray for the Sainctes, that is to saye for oure selues. But let vs consider with what abilities hée must be furnished, which * 1.492 cōmeth of purpose to pray vnto God. First it is necessarie that hée lay aside all opinion of his owne worthinesse and righteousnesse, that hee acknow∣ledge himselfe to bee a sinner, and to stand in néed of all good thinges: and so let him yéeld himselfe vnto y^e méere mercie of God, desiring of the same to be filled with all things that are good. For that great prophete of God Da∣niel saieth: Wee doe not present our * 1.493 prayers before thee, in our own righ∣teousnes, but in thy manifold mer∣cies. Also you read the like prayers of∣fered vnto God Psal. 79. For the peo∣ple of the Lord crie: Helpe vs O Lord of our saluation, for the glorie of thy name, deliuer vs, and be mercifull vn∣to our sinnes, for thy names sake. Re∣member not our sinnes of old, make hast and let thy mercie deliuer vs. In the new Testament the Phariseie in Luke, trusting in his owne righteous∣nesse, * 1.494 is put by, and cast off from the Lord, but the Publican fréely confes∣sing his sinnes, and crauing mercie of God, is heard and iustified. For vn∣lesse we acknowledge our nakednes, weakenes, and pouertie, who, I pray you, wil pray vnto God? For not they that bestrong, but they that bee sicke haue neede of the Physician.

And the Lorde in the Gospell sayth, Aske and ye shal receiue, knocke and it shalbe opened vnto you, seeke and ye shall finde. Hee therfore that is commaunded to aske that he may re∣ceiue, hath not as yet that he asketh: he that knocketh, by knocking signi∣fieth that he standeth without doores: and he whiche séeketh, hathe lost that which yet he séeketh for. We there∣fore being shut out from the ioyes of Paradise, by prayer do séeke and aske for that whiche we haue lost and haue not. Therefore where as Dauid and Ezechias and other saintes of God in prayer do alledge their owne righte∣ousnes, for which they séeme worthi∣ly to require to be heard, truely they regarde not their owne worthinesse, but rather the trueth of God. He hath promised that he will heare them that worship him, therfore the Godly say: Beholde wee are thy worshippers, therefore it is méete thou shouldest not neglect vs, but deliuer vs. In the meane while in other places they speake in suche sort of their righteous∣nesse, that we cannot doubt, that in their prayers they made mention of their righteousnesse, with a certeine measure and limitation. Enter not in∣to iudgement with thy seruant (sayth Dauid) for in thy sight shal no man liuing be iustified. &c.

Furthermore, and that whiche is the chiefe of all, it is needefull that * 1.495 they which pray, must haue a true & feruent faith. Let the doctrine of faith therefore in the matter of pray∣er, shewe vs lighte as the morning starr, and with an assured hope to ob∣tein of God the thing which is asked, let him that prayeth make his petiti∣on. Let him aske in faith, sayth saint Iames, nothing wauering: for he that * 1.496 wauereth is like a waue of the Sea, tost of the winde, and carried with vio∣lence. Neither let that man think, that he shal receiue any thing of the Lord.

And Paule also sayth, Howe shall they call vppon him, on whome they haue not beleeued? I haue spoken of faith in the fourth sermon of the firste Decade. But to the ende that faith may increase in iust measure, & flou∣rish and continue stable, we must la∣bour in the promises and examples from euery place gathered together. We will recite a fewe. In the booke of Psalmes we read, Offer vnto God * 1.497 thanksgiuing, and pay thy vowes vn∣to the most highest. And, Cal vpon me in the day of trouble, and I will deli∣uer thee, and thou shalt glorifie mee. Againe, The Lord is nigh vnto al that * 1.498 call vpon him, vnto all such as cal vp∣on him in trueth (or faithfully.) He wil fulfil the desire of them that feare him: he will also heare their crie, and will saue them. Againe in Esaie, the * 1.499 Lord saith, And it shal come to passe that before they call, I will answere them, and while they are but yet thin∣king how to speake, I wil heare them. In Matth. the Lord sayth, Aske and it shalbe giuen you, seeke and ye shall finde, knock and it shalbe opened vn∣you. For whosouer asketh receiueth, & whosoeuer seeketh findeth, & to him that knocketh it shalbe opened, &c. In the same Gospell the Lord sayth, And * 1.500 al thinges whatsoeuer ye shall aske in prayer, beleeuing, ye shall receiue. In the 11. of Marke the same sentence is * 1.501 thus alledged. Whatsoeuer, saith he, ye desire when ye pray, beleeue that ye shall haue it, and it shalbe done vnto you. Againe, in the gospel according to Saint Iohn the Lord saith, What∣soeuer * 1.502 ye shall aske in my name, that wil I do. Againe, Verily, verily, I say vnto you, Whatsoeuer ye shall aske * 1.503

the father in my name, hee wil giue it you. Aske and ye shall receiue. Da∣uid frameth an argument of the ex∣ample of the Fathers, and saith, Our Fathers hoped in thee, they trusted in * 1.504 thee, and thou diddest deliuer them, they called vpon thee, and they were helped, they did put their trust in the, and were not confounded. For there∣vpō he gathereth that he also shal not be forsaken of the Lord. In the hysto∣rie of the Gospell are verie many ex∣amples to be séene which excéeding∣ly confirme & establish the faith of the Godly. But since faith is not a vaine imagination, but an effectual power * 1.505 working by the holy Ghost all kinde of good woorkes (thoughe they nei∣ther trust vnto these, neither thinke in consideration of them to be heard) yet neuerthelesse suche sinners as are faithfull doe not impudently and without repentaunce trust to their owne wittes, dealing onely in wor∣des with the Lorde, but they ioyne a holy life with prayers. For So∣lomon sayth, Hee that turneth his * 1.506 eare from hearing the Lawe, his prayer shal bee abhominable. And the Lorde saith in Esaie, Though ye make many prayers, yet will I heare * 1.507 nothing at all, seeing your handes are full of bloud. Of suche impenitent persons we vnderstande that in the Gospell, God heareth not sinners. But that more is, the Saintes shal obteine nothinge if they continue * 1.508 prayer for suche. For Ieremie praying earnestly for his people, o∣therwise being obstinately wicked, heareth, Thou shalt not not pray for this people, thou shalte neither giue * 1.509 thankes nor bidde prayer for them, make thou no intercession for them, for, in no wise will I heare thee. Seest thou not what they doe in the cities of Iuda? The children gather stickes, the Fathers kindle the fire, the women kneade the doughe to make cakes for the Que••ne of hea∣uen. They powre out drinke offe∣ringes vnto straunge Gods, to pro∣uoke mee vnto wrath. After the same manner, sayeth the Lorde in Eze∣chiel, If I send a pestilence into this Lande, and if Noe, Iob, and Daniel * 1.510 were therein, (or in the middest of it,) as truely as I liue, sayth the Lord God, they shal deliuer neither sonne nor daughter, but saue their owne soules in their righteousnesse.

Wherefore it followeth, that the supplications of vnrepentant men, & impudently perseuearing in their sinnes, thoughe they crie without ceassing, Helpe vs O God our Sa∣uiour, Deliuer vs O Lorde, We bee∣seeche thee to heare vs, are altoge∣ther fruitelesse. For they desire to be preserued that they might take their further pleasure, and committe wic∣kednesse. And though God giue vs fréely those thinges whiche we aske, yet it is necessarie that an affection or desire to liue wel do accompany so great benefits receiued at the hands of God. For here we ought most di∣ligently to take héede, that we thinke not we shalbe heard for our vertues sake, but for the méere mercy of God in Christe Iesu.

Moreouer whosoeuer desireth to * 1.511 haue his praiers to be acceptable vn∣to God, let him lift vp his mind from earthly things vnto heauenly things Touching that thing y^e blessed Mar∣tyr of Christ Cyprian eloquently and holily intreating, sayth: When wee stand occupied in prayer, wee must with our whole hart watch and be di∣ligent in prayer. Let all worldly and fleshly thoughtes departe, neither let

the mind thinke vpon any thing else, at that time, than only that whiche it praieth. Let thy breast be shut against the aduersarie, and let it be open to God only, neither let it suffer the eni∣mie of god to enter into it in the time of prayer. For he oftentimes stealeth vpon vs and entereth in, and subtily deceiuing vs turneth away our pray∣ers from God▪ that we may haue one thing in our hart, & another thing in our mouthe: but not the sound of the voice, but the minde and sense ought to pray vnto God with an vnfeigned affection. Thus farre hée.

But that the minde of him y^e pray∣eth may bee lifted vp from earthly thinges vnto heauenly thinges, y^• is chiefly the worke of the spirit, of true fayth, the stedfastnes of hope, and the feruent loue of god: if also we haue in remembrance the dreadfull maiestie of God, before whose eyes we stande praying. Him al the creatures in hea∣uen & in earth do worship & reuerēce: thousand thousandes of Angels serue him. Let vs thinke with our selues how profitable and necessarie things we aske of God: without whiche we can not be happie. Let vs moreouer remoue frō vs al those things whiche either deteine and kéepe vs in this world, or pull vs backe vnto earthly things, of which sort are these, slouth∣fulnes, couetousnes, & surfetting, and to be shorte, al other sinnes like vnto these. And contrariwise let vs applie our selues to watchfulnes, sobernes, gentlenesse, & liberalitie. Surely the Scripture, almost euery where, ioy∣neth vnto prayer, fasting and mercy.

For these vertues make vs more chearfull and readie to pray throughe faith.

Daniel sayth, I turned my face vnto the Lord God, and sought him * 1.512 by praier & supplicatiō, with fasting, sackcloath, and ashes. Neither vnlike to this doe Ionas and Ioel teache. Yea in the Gospel and writinges of the Apostles, we euery where heare, Watche, be feruent in prayer, bee so∣ber. For the bellie being full, either no prayers at all, or else fat and vn∣weildie prayers are made. Whereof we reade that saint Augustine said, Wilt thou haue thy prayer flie vppe vnto God, make it two winges, Fas∣ting, and Almes deedes. For in the Actes of the Apostles the Angel of the Lord saith to Cornelius the Cen∣turion, Thyprayers, and thine almes deeds are had in remembraunce in the * 1.513 sight of God.

And surely God requireth of vs feruent prayer: but it can not choose * 1.514 but be colde, whiche is not inflamed with charitie. Therfore they that be cruell, and vnwilling to forgiue their brethren their trespasses, and do still retein hatred toward their brethren, cannot pray before God, who sayth, And when ye stand praying, forgiue if ye haue ought against any man, that * 1.515 your Father also whiche is in heauen may forgiue you your trespasses. And again, If ye forgiue men their trespas∣ses, * 1.516 your heauenly father shal also for∣giue you. But if ye forgiue not men their trespasses, no more shal your Heauenly Father forgiue you your trespasses.

And in another place he sayeth, * 1.517 Therefore if thou bring thy gyft vn∣the Altar, and there remembrest that thy brother hathe ought against thee, leaue there thy gyfte before the Al∣tar, and goe thy waye, first be recon∣ciled to thy brother, and then come & offer thy gyft. For otherwise all thy gyftes shall not bee acceptable vnto God.

Let vs therefore willingly forgiue, & let vs loue & do good vnto oure neigh∣bors, so our prayers shal pearce y^e hea∣uens. Agreable vnto this is y^• we pray * 1.518 not only with the mouth or voice, but with the mind and inward affection of the hart, and with the spirite and feruencie. There was no voice heard of Moses, neither of Anna the mother of Samuel, when they prayed, but most earnestly in spirite they cried vnto God, who also hearde: and l••dd him safely with all the people of Is∣rael through the redde Sea out of the moste bloudie handes of the Egypti∣ans, & her which afore was barren he made fruitefull. And contrariwise, we read that the Lord in the Gospel, out of Esay alledged these wordes a∣gainst the Phariseis. This people, draweth nighe vnto mee with their * 1.519 mouth, and honoureth me with their lippes, howbeit their hart is farre frō me, but in vaine do they worship me, teaching doctrines preceptes of men. Therefore aptly saide Paule, I will pray with the spirite, and wil pray * 1.520 with the vnderstanding also, where he calleth the liuely breath and voice of man, Spirite. By these heauen∣ly testimonies, their prayers are con∣demned, who with a marueilous rou∣ling and swiftnesse of the tounge, in a shorte space babble many wordes, and those maimed and curtayled, vt∣tering wordes without sense. For their minde in the meane while is o∣therwise occupied. No other desire is there felt of them, vnlesse happilie this séeme a desire, in that they pant and blowe, hasting to make an ende of praying. Among whiche kinde of men Monkes and priestes are chiefe, who pray for money & for their hire: that is, sell a thing of naught for a great price vnto the madde people: not that prayers are vaine of them selues, but because being vsed after that maner, they become vaine. Of these men the Lorde pronounceth in the Gospel, Woe be vnto you Scribes and Phariseis, Hypocrites, for ye de∣uoure * 1.521 widowes houses, and that vnder a pretence of long prayer, therefore ye shal receiue the greater damnation. I know what these Sophisters do here bring foorth and alledge for the de∣fence of prayers said for rewarde or stipend: but in fewe wordes I giue them this knotte to loose. These men that pray in this sorte, either haue fayth and charitie, or else they haue not: if they haue, they pray without rewarde, for charities sake: if they haue not, their prayers ar of no effect, and therefore with a false shewe they deceiue the ignorant people, paying their money for lawfull prayers, whereas they requite them with vn∣lawful: and if they were lawful, yet were they neither to be sold or boght.

This is also required of him that prayeth, that he desire not things vn∣worthie for God to graunt, nor re∣quire * 1.522 those things that are contrarie to the lawes of God. For S. Iohn the Apostle saith, If we aske any thing according to his wil, he heareth vs: therefore when we aske thinges vn∣worthie for God to graūt, he heareth vs not. Moreouer alwayes and in all * 1.523 our prayers, our wil and our desires ought to be obedient to God and his wil. Therefore let no man go aboute wickedly to tye God to certein circū∣stāces: let no man prescribe vnto God at what time, in what place, or after what manner hee shall bring to passe any thing, that he wil doe. God who is only wise knoweth whē it is time to helpe. He is also both faithfull and omnipotent, and able in déede to doe

greater thinges, than either we can aske or vnderstand. Which thing we also read that Paule hath said. Ther∣fore not without cause is that moste honest widowe Iudith verie angrie with Osias the Priest, because he ap∣pointed * 1.524 a sette number of dayes vnto God, which being ended he should de∣liuer, or otherwise they wold giue vp the citie. For Iudith saith What ma∣ner of sentence is this, whereunto O∣sias hath consented, to deliuer the Ci∣tie vnto the Assyrians, if within fiue dayes there come not succour for vs? And who are ye that tempt the Lord? This is not a sentence like to obteine mercie, but rather to prouoke wrath & kindle displeasure. You haue set the mercie of God a time, & haue appoin∣ted him a day after your own phanta∣sie. But for asmuch as the Lord is pati∣ent, let vs so much the rather repent & craue pardon at his handes by pow∣ring out of teares. Therfore Dauid is read to haue spoken most godly being in extreme daunger, If I shal finde fa∣uour in the eyes of the Lorde, hee will * 1.525 bring me againe: but if he say to me, I haue no lust to thee, behold here am I, let him doe with me, what seemeth good in his eyes.

And nowe also long continuance is verie néedefull in prayers. Aske * 1.526 saith the Lord in the Gospell, and it shalbe giuen you: seeke & ye shal find: knock, & it shal be opened vnto you. And by this heaping together of wor∣des, he often remembreth vs of conti∣nuance in prayer. Aske, saith he, ear∣nestly & constantly, as they do whiche require things whereof they stand in néede: Seeke, as they are wonte that search for thinges that are hidden and pretious: Knocke, as they are wont, who with earnest desire couet to come in to their friend. For all these sayinges doe not onely signifie a de∣sire, but also a continual studie, to ob∣teine thinges required. In the Gos∣pell according to saint Luke the Lord put foorth a parable tending to this ende, that we ought alwayes to pray and neuer to be weried. For Paul al∣so saith, Reioyce alway, pray continu∣ally, * 1.527 in all thinges giue thankes. Yet let no man think that by these words of the Lord, and the Apostle, the er∣rour of y^e heretiques Psallini or Eu∣chitae is confirmed. They did no∣thing else but pray. The Lord com∣maundeth to pray alwayes, that is to say as often as wee conueniently may, at al times and in all places, to be of an vpright hart toward God in al things, which should always waite for good thinges at Gods hande, and giue him thanks for benefites recei∣ued: whiche should also continually aske fauour of him. Suche an ende∣uoure is commended vnto vs in An∣na the daughter of Phanuel, of whom Luke maketh mention: That she de∣parted * 1.528 not from the temple, but night and day serued the Lord with fastings and prayers: not that she did nothing else, hauing no regarde to her bodie, nor did at any time eate, drinke, or sléepe, but because that was her con∣tinuall and chiefest businesse. For at this day, speaking after the same ma∣ner, we say that the husbandman doth labour without ceassing, and the stu∣dent reade night and day: when as yet all men vnderstand, that by this kinde of spéech is signified a continu∣al, and an excéeding great diligence in worke and reading. The woman of Syrophoenissa in Matth. Chapter 15. sheweth vnto vs a notable example of vnwearied continuance in prayer or inuocation. But if so be GOD séem to neglect vs, or to defer our re∣quests

longer then is méete, let vs al∣wayes remember what the Prophet hath said, Yet a litle while and he that * 1.529 shal come will come and wil not tarie, and the iust shal liue by faith; &c.

Here it shalbe verie easie to shew the time of prayer, whereof inquirie is made, to wit, When we ought to pray. We ought therefore priuately * 1.530 to pray alwayes. For continually while wee liue there is diuerse and manifolde matter offered vnto vs to pray. Pray therefore as oft as y^e spi∣rite moueth thée, & as often as necessi∣tie it selfe, or mater prouoketh thée to pray. Yet let nothing here be of con∣straint: let all things procéede from a willing & frée spirite. But publique prayers are ••estrained to time. For ther are sette & foreappointed hours to pray, set houres are those certeine times receiued of y^e Churche, wherin in the morning or euening y^e whole congregation assembleth together to heare the word of God, to praye, and to receiue the Sacramentes. That the auncient Churches whiche were in times past did not méete together in an holy assemblie, all at one time, and the selfe same houres, Socrates in his Historie beareth witnesse. And in this diuersitie there is no daunger.

Let it be left to the discretion of the Churches to come together vnto the seruice of God when it shal séeme moste necessarie, comely, méete, and profitable vnto them selues. More∣ouer foreappointed houres of pray∣er, are those whiche are set or fore∣warned for a certeine time by the Church for presente necessities sake. In daungerous times and in weigh∣tie affaires the holie Apostles ap∣pointed prayers and fastinges. Which thing also at this day is law∣full without superstition, and with iust moderation. And that this is a moste auncient ordinaunce, it appea∣reth out of these woordes of the Prophete Ioel. Blowe, the trum∣pet * 1.531 in Sion, sanctifie a fast, call a so∣lemne assemblie, gather the people to∣gether, &c. Doeth not the Apostle commaunde man and wife priuate∣ly * 1.532 to separate themselues for a time, and to absteine from their lawfull de∣lightes, that prayer in necessitie may be the more feruent? And nowe also it will not be hard to iudge of y^e place * 1.533 of praier. For as at al times priuatly, so also in all places, I haue saide in y^e beginning of this sermon, y^• holy men may pray. For the true prayer of holy men is not tyed to any place, nei∣ther is it iudged better in one place, than in another. For the goodnesse or worthines of the prayer is not estée∣med by the place, but by the minde of him that prayeth. For the Lorde in the Gospel sayth, The houre will come, and now is, when the true wor∣shippers * 1.534 shall worship the father in spirite and in trueth, &c. But they are in no wise to be passed ouer, in * 1.535 this place, who are persuaded that the godly may pray in no other place, but at home in their chamber. To the confirmation wherof, they wrest these words of our sauiour. But thou * 1.536 when thou prayest, enter into thy chamber, and when thou haste shut thy doore, pray to thy Father which is in secrete, and thy Father which see∣eth in secrete shal rewarde thee open∣ly. But these wordes haue an An∣tithesis or contrarie sentence to that whiche goeth afore. For there went before, And when thou prayest thou shalt not be as the Hypocrites are, for they loue to stand praying in the Sy∣nagogues, and in the corners of the streets, that they may be seene of men.

Againste this immediately he oppo∣seth, But thou whē thou prayest enter into thy chāber. And as in reprouing y^e abuse of prayer, hee did not proper∣ly condemne the place, but rather spake figuratiuely after this man∣ner: The Phariseis with their pray∣ers whiche they make in the stréetes do hunt after praise and commenda∣tion of the people. So on the contra∣rie parte making mention of a cham∣ber, he meant not that the place, of it selfe, maketh the prayer either bet∣ter or worse: but hee taught by a fi∣guratiue spéeche, that wee ought to pray with an vpright minde, and moste frée from hunting after the praise of men. For he that prayeth with a minde not troubled with af∣fections, hauing regarde only vnto God, he prayeth in his chamber, whe∣ther he pray in the Churche or in the streete. For otherwise the Lord pray∣ed with his Disciples in the temple, in the citie, in the fielde, and where∣soeuer occasion was offered. Also it followeth, And the Father which seeth thee in secrete, shal reward thee openly, that is to say, The Father, who alloweth the minde that is not proud, but humble and frée from am∣bition, will rewarde thée openly. But publique prayers are vsed in the Churche, or assemblie of Saintes: which if any man despise, saying that prayer ought not to be tyed to any place, I can not thinke him woor∣thie the name of a Christian, since he shamefully abuseth Christian liber∣tie. Finally, of assemblies I haue spoken before, we will peraduen∣ture speake more in the last Sermon of this Decade.

Here commeth also to be hande∣led * 1.537 y^e gesture of those that pray, But let all riot, all pride, all immoderate trimming of the bodie, be farr frō thē y^• shal come into the Church of Christ to pray. He should séeme filthily to haue scorned the Godly magistrate, whosoeuer he were, that in comming to craue pardon for his fault, would lay aside his mourning wéedes, and putting on white apparell, proudely appeare before the assembly of graue and godly Senatours. Suche a one might be iudged worthie, not onely to be denied of his request, but also to be cast into prison. And who wil de∣nie that they more shamefully mock God, who comming into the Churche to aske pardon, being oppressed with the burthen of their sinnes, and yet in that place to be so farre off from being humble, that they rather ap∣peare before the presence of God and his Saintes hauing their bodies so attyred, as they thereby bothe pro∣uoke y^e wrath of God a new against them, and doe grieuously offende the most godly y^• are in y^e church. Wher∣fore Paul at large teacheth that mo∣destie, comely, and humble beha∣uiour is to be vsed in the church. The place is to be séene in the 11. cha. of the first Epistle to y^e Cor. That which re∣maineth of this matter the blessed martyr of Christ Cyprian, cōprehen∣deth in these wordes. Let the wordes & prayers of such as pray, be orderly gouerned, keeping modestie & sham∣fastnesse. Let vs thinke we stande in the sight of God. God his eyes must be delighted, bothe in the gesture of our bodie, and manner of our wordes: for as it is the part of an impudēt per∣son to vse clamorous shoutes in pray∣ing, so cōtrariwise it besemes a sham∣fast persō to pray with modest pray∣ers. Some foolishly imagine y^• pray∣er is made either better or worse, by y^e gesture of our bodies. Therfore let

them heare S. August. lib. 2. ad Sim∣plicianum Quaest. 4. saying, It skilleth not after what sort our bodies be pla∣ced▪ so that the minde beeing presente with God, doe bring her purpose to passe. For we both pray standing, as it is written, The Publicane stoode a farre off: and knéeling, as we reade in the Actes of the Apostles: and sit∣ting, as did Dauid and Helias. And vnlesse we might pray lying, it shuld not haue bin writen in the Psalmes, Euerie night wash I my bedde. For when any man seeketh to pray, he placeth the members of his bodie af∣ter such a maner as it shal séeme most meete to him for the time to stirre vp his deuotion.

But when prayer is not sought, but an appetite or desire to pray is offered, when any thing commeth on the soudeine into our minde, where∣by wee are deuoutly moued to pray with sighes that can not be vttered, after what manner soeuer it findeth a man, doubtlesse prayer is not to be deferred, vntill we haue sought in what place we may sitt, or where we may stande or knéele downe. Tertul∣lian, making mention of the behaui∣our of the Christians of his time whē they prayed, in his Apologie against the Gentiles saith: We Christians are al of vs euermore praying for al men, looking vppe into heauen, with our handes spread abroade, because we are harmlesse: we are bare headed, because wee are not ashamed: to bee shorte, wee neede none to put vs in remem∣braunce, because wee pray from the harte.

Where notwithstanding we must chefely haue in our remembrance the doctrine of our Sauiour in the Gos∣pell saying, When thou prayest, thou shalt not bee as the hypocrites are: for they loue to pray standing in the Sy∣nagogues, and in the corners of the streets, that they may be seene of men, verily I say vnto you they haue their reward. For aboue all thinges we must beware that we neither pray priuately nor publiquely to this end, neither yet fashion the gesture of our bodie, to get the vaine prayse of the people, that we may séeme to be re∣nowmed and accounted holie before men. It sufficeth that wee please GOD, and be allowed by his iudge∣ment.

In the discourse of prayer, no man will say, that it is the smallest thing to knowe what you ought to * 1.538 pray, what thing you should aske of God, or for whome you should pray. Here are to be considered the per∣sons and thinges: persons are either publique or priuate. Publique per∣sons, are Bishops, Teachers, Magi∣strates and all set in authoritie. For these men, the writinges of the Pro∣phetes, Euangelistes, and Apostles giue commandement to pray. Paule more than once requireth intercessi∣ons to be made by the Churche vnto the Lorde for him, that he might be deliuered from disordered & froward men, and that he might fréely preach the Gospell as it becamme him to preache it. The same Paule com∣maundeth vs to pray for al those that * 1.539 be set in authoritie, that we may lead a quiet and peaceable life in all god∣linesse and honestie.

Priuate persons are, our parents, wife, children, kinsfolk, allies, neigh∣bours, citizens, friends, enimies, sick persons, captiues, such as ar afflicted, & to be short, all that are nigh about vs, whose helth and safetie, nature and Christian charitie willeth by prayers to commend vnto God, and

whereof there are also testimonies and examples in the Scripture. But the thinges we shoulde pray for, are those good things that are to be desi∣red, wherof some are heauenly, spiri∣tuall, or eternall: and other earth∣ly, corporall, or temporall. Moreouer some thinges verilie are common, o∣thersome againe are priuate: those things that are common pertaine to the whole church & common wealth, neither belonge they to a fewe, as do priuate things. And spirituall things are chiefly reckoned to be these, faith, hope, charitie, perseuerāce, and that whole companie of all manner ver∣tues, the profite and safetie of the Church, forgiuenesse of sinnes, and life euerlasting. Among the whiche not vnfitly are reckoned the giftes of vnderstandinge the liberall Scien∣ces, well ordered Scholes, faithfull teachers, godlie Magistrates, & vp∣right lawes. Corporall things are, a peaceable common wealth, strong and valiant armies for warre, helth, strength, and comlinesse of bodie, a∣bundance or sufficient wealth, the safe prosperitie of wife and children, the protection & defence of fréendes and Citizens, peace, a good name, and otherthings which are of this kinde.

But no man is ignorant that we ought to haue a greater care of spiri∣tuall things, than corporall thinges, and principally to desire heauenlie things. And in corporall things, there is also a choyce to be vsed, that the profit of the common wealth be pre∣ferred before our own priuate gain. For the common wealth continuing in safetie, the Citizens may also be safe. And so long as scholes and Vni∣uersities, or places of learning, be mainteyned, there is hope that the common wealth shall neuer be desti∣tute of wise & vpright gouernours.

There are also in temporall goods, some better than other some: those thinges that are beste therefore, the Saincts or godly men doe chiefely re∣quire of the Lord, and neuerthelesse those whiche are of lesse value they vnderstand to come from him, and therefore they aske them also of the Lorde. They that are but meanely * 1.540 exercised in the Scriptures, affirme that it is not lawful in prayer to aske corporall goods of the Lord. But they are cōfuted by many examples of the Scripture. For not onely the Patri∣arches and Prophets, but also the A∣postles of Christe asked temporall goods of the Lord, as defence against their enimies, a good reporte, and o∣ther things necessary for the bodie. Which thing we shall lerne anon by the fourme of prayer, which the lord him selfe hath taught vs, diligently shewing vs what we should aske.

This also commeth in question, in what toung prayer must be made? They that affirme, that priuatly and * 1.541 publiquely wee muste praye in La∣tine, séeme in my iudgement to be out of their wits, vnlesse they speake of suche as are skilfull in the Latine tounge. For since wee must pray, not onely with mouth and voice, but also with hart & minde, how I pray you shall he praye with hearte and minde, who vseth a language he vn∣derstandeth not? Indéede he vttereth godlie wordes, but he knoweth not what he sayeth. For it cōmeth all to one reckoning, to pray neuer a whit or not at all, and to babble out words which are not vnderstoode.

Let euery nation therefore pray in that language which it vnderstan∣deth best, and moste familiarly. And no lesse madnesse is it in publique

assemblies to vse a straunge lan∣guage: which thinge also hath béen the roote of the greatest euilles in the church. Whatsoeuer the priests that were ordained of God, and the Pro∣phetes which were sente from him, spake or rehearsed to the people of olde time in the church, they did not speake or recite them in the Chalde∣an, Indian, or Persian, but in the He∣brue tongue, that is, in their vulgar and mother tongue.

They wrote also bookes in their vulgar tongue. Christ our Lorde to∣gether with his Apostles vsed the vulgar tongue. He furnished the A∣postles with the gift of tongues, that they might speake to euery nation. And for so much as in that age the Gréeke tongue of all other was most plentifull and common, the Apostles wrote not in the Hebrue tongue, but in the vulgar Gréeke tongue. True∣ly it behoueth that those things that are done in the publique church for the holie assemblies sake, shoulde be vnderstoode of all men. For other∣wise in vaine shoulde so many men be assembled together. Whereby it is cléerer than the day light, that they that haue brought in straunge ton∣gues into the church of God, haue troubled all thinges, haue quenched the feruentnesse of mennes mindes, yea, and haue banished out of the church, both prayer it selfe, and the vse of prayer, and all the fruite and profite that shoulde come of thinges done in the church. And truely the Romane and Latine Prince hath brought this Latine abhomination into the church of God. He crieth out that it is wickedly done, if Germa∣nie, England, Fraunce, Polande, and Hungarie, do vse both in prayer and all other kinde of seruice in y^e church, not the Romane or Latine tongue, but Dutch or Germane spéech, En∣glish, French, Polonish, or the Hun∣garian language.

S. Paule once handling this con∣trouersie, saith in plaine wordes: If I pray in a straunge tongue, my spi∣rite or voyce prayeth, but my vnder∣standing is without fruite. What is it * 1.542 then? I will pray with the spirite, but I will praye with the vnderstanding also. I will sing with the spirite, but I will singe with the vnderstandinge also. Else when thou blessest with the spirite, howe shall he that occupi∣eth the roome of the vnlearned, saye Amen, at thy giuing of thankes, see∣ing he knoweth not what thou say∣est? Thou verily giuest thankes well, but the other is not edified. I thanke my God I speake languages more thā you all, yet had I rather in the church to speake fiue wordes with mine vn∣derstanding, that I might also instruct others, than ten thousande wordes in a straunge tongue. And truely this verie place doth Iustinian the Empe∣rour cite In Nouell. Const. 123. where he straightly commaundeth Bishops & Ministers not secreatly, but with a lowde voice which might be heard of the people, to recite the holy oblati∣on and prayers vsed in holy baptis∣me, to the intente that thereby the mindes of the hearers might be stir∣red vp, with greater deuotion to set forth the prayses of God.

Moreouer it is euident that Grego∣rie him selfe who is called the great, spake to his Citizens in the Citie of Rome in their countrie language: which thinge he him selfe witnesseth in y^e preface of his Commentarie vp∣on Ezechiel, to Marianus the bishop.

Of the Gréeke bishops, no man is ignoraunt, that they had their whole

seruice in their Churches, in their owne natiue language, & haue lefte their writinges vnto vs in the same tongue. We might therfore worthi∣ly be iudged mad & voide of vnder∣standing, if we also in the admini∣stration of diuine seruice in y^e church vse not our owne language, since so many and so excellēt examples, both of most famous churches, & of moste singular Bishops and gouernours of the church haue gone before vs, that I speake not againe of the moste ex∣presse and manifest doctrine of S. Paule the Apostle.

This place now requireth that I speake somewhat of singinge in the * 1.543 church, and of canonical houres. But let no man thinke that prayers sung with mās voice are more acceptable vnto God, than if they were plainly spokē or vttered. For God is neither allured with the swéetenesse of mans voyce, neither is he offended though prayers be vttered in a hoarse or base sounde. Prayer is commended for faith and godlinesse of minde, & not for any outward shewe. Those out∣warde thinges are rather vsed as meanes to stirre vs vp, albéeit euen they also take little effect, vnlesse the spirite of God doe inflame our harts. Neither can any man deny but that the custome of singing is very aun∣cient. For the holy scripture witnes∣seth that the Leuites in the auncient church longe before the comming of * 1.544 Christ did singe, yea, and that they did singe at the commaundement of God. And againe, I thinke no man can deny, that the same cunning kind of musicke brought into the church of God by Dauid, was both accounted among the ceremonies, and that the same was abolished together with the temple and the ceremonies. We reade not of our Lord Iesus Christ, who is the true Messias, and full per∣fection of the law, that he soung in a∣ny place, either in y^e temple or with∣out the temple, or that any where he taught his disciples to singe, or com∣maunded them to ordaine singing in the Churches. For that which is read in Matthew and Marke, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.545 which may be englished, And when they had soung an Hymne or psalme, they went out into the mount of Oliues,) is such a kinde of saying, as doeth not necessarily force vs to vnderstand that the Lord sang with his disciples. For a Hymne, which is the praise due vnto God, may be hū∣bly vttered without quauering of y^e voice. Truely the olde translation in both places, as well in Matthew, as in Marke, constantly interpreteth it, Et hymno dicto exierunt in montem Oli∣uarum, that is to say, When they had saide an Hymne, they wente out into the mounte of Oliues. Erasmus in Matthew hath trauslated it, Et cum hymnum cecinissent, whē they had sung an Hymne: but translating Marke, he saith, Et cum hymnum dixissent, whē they had said an hymne: but in either place is red 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifieth to prayse, or to set forth ones prayse, which both by singing, & also without singinge hath béen accusto∣med to be done. And albéeit we nei∣ther reade that the lord himself com∣maūded singing to his Apostles, nei∣ther that they ordained singing in y^e Church, neither yet do reade in the Actes of the Apostles that they them selues did singe in holy assemblies, yet Paule did not rebuke the church at Corinth, which began to singe ei∣ther * 1.546 of her owne accorde, or by a cer∣teine imitation of the olde Church,

because he sawe their māner of sing∣ing differed much from the olde. He therefore suffered singing of Psal∣mes, but in the meane time he pre∣ferred before it prophecie or the of∣fice of preaching: and he also requi∣red of them that did sing, bothe a me∣sure to be kept, and also that it should be done with vnderstanding, without which doutlesse bothe prayer & sing∣ing is not only vnprofitable, but al∣so hurtfull. I wil pray with the spirit, (saith the Apostle) and will pray with * 1.547 the vnderstanding also: I will singe with the spirit, and will sing with the vnderstanding also. Neither doe I knowe, that in any place else the A∣postle maketh mention of singing in holie assemblyes, vnlesse we liste to applie that hether which Paule hath left written in the 3. to the Colossi∣ans, though that may séeme to be a priuate institution. For that whiche he hath left written in his Epistle to the Ephesians in these words: Be not drunken with wine, wherein is ex∣cesse, * 1.548 but be fulfilled with the spirite, speaking vnto your selues in psalmes, and Hymnes, and spirituall songes, singing and making melodie to the Lord in your harts: Giuing thankes alwayes for all thinges vnto God e∣uen the Father, in the name of our Lord Iesus Christ, What manner of saying it is, it is easily iudged by the occasion and order of the words. For he speaketh nothing of the publique singing accustomed to be vsed in the Church, but of the priuate manner of singing. For he had respect vnto rio∣tous banquets, where, for the moste parte were vsed to be sung of such as were wel tippled, songs which were not verie honest. Be ye not therefore drunke with wine, saith the Apostle, lest ye sing songes that are scarse ho∣nest, but rather if ye list to sing, sing Psalmes and spirituall songes.

Wherevnto this also may be ad∣ded, that euen in those kinds of songs he requireth rather the songe of the hart, than the warbling of the voice, so far off is it that he at any time al∣loweth vncomely shrikings, either publique or priuate: albeit the sense and meaning shalbe more simple and plaine, if we vnderstand, In corde, which signifieth in the hart, to be spo∣ken in that place in sted of, ioyfully or from the hart. Wherfore no man can or ought to disallowe moderate and godly singing of Psalmes, whe∣there it be publiquely vsed in holie assemblies, or at home in priuat hou∣ses. And truely you shall finde many testimonies in the ecclesiasticall hi∣storie written by Eusebius and So∣zomenus, * 1.549 declaring that the Esterne Churches euen immediatly after the time of the Apostles did vse to singe Psalmes and Hymnes vnto Christe our Lorde. Ye shall also finde this, that by certaine decrées of counsels it was ordeyned, that no other thinge should either be read or soūg in holie assemblies, but onely the canonicall Scripture. For euen betimes there began neither a meane to be kept in the Churche, neither the canonicall scripture only to be vsed, for that cer∣taine men intermedled their owne songes.

Yet héere (déerly beloued) I thought good to put you in mind of two excel∣lent * 1.550 things concerning this matter. The first of them is, that the singing of the ancient Church was a far other kinde of singing, than that which at this day is vsed. For Erasmus Roter. doeth rightly iudge, that the singing vsed in the ancient churches was no other than a distincte and measured

pronoūtiation, such as at this day in some places is vsed in pronoūcing of y^e psalmes, the gospel, and the Lordes prayer. Truly Plinie the Lieftenant in Asia, by diligēt search or examina∣tiō of matters found out, y^t y^e christi∣ans at certaine appointed times met together before day, & soūg a Psalme together amonge them selues vnto Christe their God. The place of Pli∣nie is to be séene in the 10. book of his Epistles to Traianus the Emperour. Also Rabanus Maurus, lib. insti. Cler. 2 cap. 48. saith. The primitiue church did so sing, that with a little altering of the voyce, it made him that sange to be heard the further, so that the singing was more like lowd reading than song. These things he borrowed out of the 33. chap. of S. Austines 10. book of confessions, who in that place plainly confesseth, that he doth sinne, when he is more delighted with the swéetnes of the voices, than with the sense of the words, and therefor desi∣reth that all the melodious tunes of swéet songs, wherewith the psalter of Dauid is replenished, might be re∣moued from his eares, and the hea∣ring of the Church. For it séemed to be more safe, which he remēbred he had often heard con∣cerning Athanasius Bishop of Alex∣andria, who with so little strayning of the voice, made the Reader of the Psalme to vtter it, that he rather sée∣med to read than to sing. The last of the things I said I would put you in mind of, is, that singing, howsoe∣uer * 1.551 it be an auncient institution, ne∣uerthelesse was neuer vniuersal, & of necessiti thrust vpō y^e churches, but it was frée, neither was it always vsed in all churches. Whereunto may be added that which Sozomenus witnes∣seth, that those Churches whiche did sing, vsed not the very same kindes of prayers, or Psalmes, or readings, or the very same time. Socrates also in the 5. book of his historie cha. 22. saith. To be short, in all Countries euery where, you shall not finde two chur∣ches which in all points agrée toge∣ther in prayer. And that it was long yer the Westerne Churches recei∣ued melodie or the custome of sing∣ing, it appéereth euen by the testimo∣nie of Augustine, who in his 9. booke of Confess. Chap. 7. rehearseth that Ambrose béeing oppressed with the snares & persecutions of Iustina the Arian Empresse, ordained that hym∣nes and psalmes should be soung, ac∣cording to the custome of the Easte partes, since whiche time the cus∣tome of singing hath béene reteined and also receiued of other partes of the worlde. Neuerthelesse before the Westerne churches receiued the or∣der of singing, they were estemed of all them of the East to be true Chur∣ches, neither came it into any mans braine, that therefore they were he∣reticall and schismaticall Churches, or not rightlie gouerned, because they were destitute of song or melo∣die. No man gathered, The Easterne Churches sing, the Wes∣terne doe not so: therefore they are no churches. If this vprightnes and * 1.552 libertie had remained safe and vnal∣tered, that is to saye, If according to that auncient vse of singing, nothing had béene soung but canonicall scrip∣tures, if it had bene stil in the libertie of the churches, to sing or not to sing, truely at this day there should be no controuersie in the Churche, aboute singing in the church. For those chur∣ches whiche should vse singing after the ancient maner practised in sing∣ing would sing the word of God, and

the prayses of God onely, neither would they think y^t in this point they surpassed other Churches, neither would they condemne those Chur∣ches that sang not at all: where as also these would not despise them that vsed soberly and godlily to sing.

For if godly men perseuere in the studie of godlinesse, and in daylie prayers, though they sing not, yet re∣maine they neuerthelesse the sonnes of GOD. Neither yet doth all sing∣ing, and in euery place edifie: neither are all Churches fitt to singe. Doeth not Rabanus saye, in the same place that I euen nowe cited? For fleshly minded mennes sake, & not for such as are guided by the spirite, the cus∣tome of singing is instituted in the Church, that they that are not moued by wordes, may bee allured with the sweetnesse of the melody, &c.

But the singing about which there is controuersie at this day, is not that auncient singing, but that more is, both in matter and tune, for the most parte, it is cleane contrarie to the olde. The common sort call it Gre∣gories singing, doubtlesse not of that great Gregorie, who séemeth not to haue béene very fréendlie to singing, * 1.553 as it appeareth by his constitution, whiche is read in the Registre, in the fifte parte thereof, Cap. 44.

Wee shall therefore séeme to iudge more truely, if we referre it to Gregorie the fifte, which is said to haue béene enthronized aboute the yéere of our Lorde 995. and more∣ouer to haue vsed the healpe of, I knowe not who, one Robertus Car∣notensis. Yet there are some whiche ascribe it to Vitalianus, some to Ge∣lasius. It yrc••eth mee to rehearse what Durandus hath patcht together of this matter, in his Rat. Diuin. lib. 5. For I little weigh it.

There are manie thinges in this kinde of singing to be discommen∣ded. * 1.554 For first of all many things, yea the most are soung contrarie to true godlines, neither are all thinges that are sounge taken out of the holie Scriptures, but out of I knowe not what kinde of Legendes, and out of the traditions of men. And those things whiche are soung out of the Scriptures are, for the moste parte, so wrested and corrupted, that there remaineth no parte of the heauenly sense or meaning. Creatures and deade men are called vpon. More∣ouer, this kinde of singinge is com∣maunded, and they singe not of their owne accorde or good will, but vpon constrainte: yea they singe for mo∣ney, and to th'end that they may get an Ecclesiasticall benefice, as they terme it. Onely Clearkes, hyred for that purpose, doe nowe a dayes singe: not the whole Churche of Christe, as in time paste hath béene accustomed. Neither is there any ende or measure in their singinge. They singe day and night. And to this foolishe and vngodly kinde of singinge, as to a heauenlie or meri∣torious worke, there is more attri∣buted than true faith doeth allowe. A man maye well say that it is that much babbling, which the Lorde in Matthewe forbiddeth and condem∣neth as an Heathenish superstition. They singe moreouer in a straunge tongue, which fewe doe vnderstand, and therefore without any profite at all to the church.

There is hearde a longe sounde, quauered and streyned to and fro, backewarde and forewarde, where∣of

a man can not vnderstand one worde. Often times the Sing∣ers striue amonge themselues for the excellencie of voyces, whereby it commeth to passe that the whole Churche ringeth with an hoarse kinde of yellinge, and through the strife that riseth about their voy∣ces, the hearers little vnderstande what is sounge. I say nothing at this present of their musicke which they call Figuratiue, and of their musicall instrumentes, all whiche are conteined in a manner in their Organes, as they terme them. I saye nothinge of their Diriges, or prayers for the deade. Of which I haue also intreated in an other place.

But these, and such other like, so occupied the whole time of di∣uine seruice in the Churche, that verie little or none was lefte for true prayers, and for the holie and heauenlie preaching of the worde of God. Therefore for moste iuste causes, they that beléeue the Gospell, doe neither vse such sing∣ing, neither suffer it in the Church of God. And they séeme to deale verie deuoutly, and in like man∣ner moste wisely, whiche bestowe the beste parte of the time, or euen the verie whole time of ecclestasti∣call assemblies in feruent and qui∣ete prayers, and in the wholesome preachinge of the worde of God, omitting that singinge: especial∣ly since it is a harde thinge, so to li∣mitte or restraine singinge, which otherwise is tollerable, leaste at some time it excéede and go beyond the appointed boundes.

Furthermore, that our aunci∣ent * 1.555 predecessours had certeine and appointed houres, wherein they prayed bothe priuately in their houses, and publiquely in assem∣blies, all the holie Scripture wit∣nesseth in many places.

Dauid more than once in his Psalmes sayeth, that he will goe vnto the Lord in the Morning and Eueninge. Daniel prayed vnto * 1.556 the Lorde at thrée seuerall houres or times of the day. Againe, Da∣uid saith, Seuen times in a day doe I praise thee. But by seuen times he vnderstandeth many times.

For so else-where we reade written, I will smite you for your sinnes seuen times. And a∣gaine, * 1.557 The iust man falleth seuen times, and riseth vp againe. And also, If thy brother sinne seuen times * 1.558 in a daye, and turne seuen times in a day vnto thee, &c.

Seuen times therefore in di∣uerse places, as also in this of Da∣uid, is put for many times. And Christe our Lorde, hath tyed the priuate prayers of the faithfull, (as wee haue also tolde you be∣fore) neither to place, nor yete to time: he hath not taken away publique prayers. For he is the Lord, not of confusion but of or∣der. But his Disciples when they were in the land of Iurie, did them selues also obserue the accu∣stomed houres of praying whiche that nation kept, at libertie, not of necessitie, and specially for the as∣semblies sake. For Peter & Iohn * 1.559 goe vp into the temple at the ninth houre of prayer. In the day of pen∣tecost, all the Saincts with one ac∣corde * 1.560 were gathered together & re∣ceiued the holy Ghost at the thirde houre of the day. And it is also read

that Peter priuately went vpp into the vpper parte of the house, aboute the sixt houre.

The Temple béeing destroyed, and the Iewes scattered abroade, the Churches gathered out of the Gen∣tiles did not obserue like hou∣res of gatheringes together, or of assemblies, but at their owne liber∣tie, as to euery church it séemed most méete and conuenient.

Of which diuersitie truely, the Ec∣clesiasticall historie also makethe * 1.561 mention, yet for the most part there were houres in the morning and e∣uening vsed for assemblies. S. Hie∣rome (in his Epitaph vppon Paula) expounding not the rite or order of the vniuersall church, what it should doe in holie assemblies, but what the companyes of solitarie virgins are woont to doe of their owne accorde, sayeth:

In the morning, at three, sixe, and nine of the clocke, at euening, at mid∣night, they did sing the Psalter by order. Onely vpon the Sunday they went vnto the Church neere vnto the whiche they dwelt, &c.

So it perteineth to priuate in∣stitution, which of the same sorte is read writen to Laeta, touching the in∣stitution of her daughter, and to De∣metriades, De custodienda virginitate.

And truely the greater or more famous, & solemne Churches (whi∣che at this daye they call Cathe∣drall, to witt, of Cathedra a Chay∣re, or of the order of Prophetes teaching or professing there, as some time the Churche of Antioche, Co∣rinth, Alexandria, and suche like sée∣med to haue béene) at certeine hou∣eres, to witt, in the morning, at noone, yea, at Euening also assem∣bled to expound or discusse the holie canonicall Scriptures.

The foundations of that obser∣uation séeme to bee layed in the Churche of the Corinthians. Of whiche the Apostle aboundauntlie witnesseth 1. Corint. 14. Chapter.

Eusebius in the fifte Booke of his ecclesiastical historie, and 9. Chapter, making mention of an ecclesiasticall Schoole at Alexandria, sayeth: From a long time the doctrine and exercise of the holie Scriptures flou∣rished among them: which custome also continueth euen to our time, whiche we haue hearde also to be in∣stituted by menne mightie in Elo∣quence, and in the studie of the holie Scriptures, to witt, after the exam∣ple of the Corinthian Church.

Some markes of this moste wholesome rite or custome, appea∣red sometime in the Occidentall or Weste Church, as it is to be gathe∣red out of the writinges of Sainct Ambrose and Augustine.

But truely in these very times, and in the times immediatly follow∣ing, when all nations in a manner were together by the eares with perpetuall warres, and when the Romane Empire in reuengement of the bloud of Christe, of his holie A∣postles and Martyres, according to the Prophecie of Daniel, and Sainct Iohn the Apostle and Euangeliste, was torne in peeces, & made a pray for all people: The Gothes or Ger∣manes rushing vppon them on this side, the Hunnes and other barba∣rous Souldiours on the other side assaulting Rome sharply, the best Scholes were spoyled, goodly Libra∣ries were burned, honest & good stu∣dies perished, whervpon were giuen vnto y^e churches Doctors or teachers

most vnlike vnto y^e auncient doctours and teachers, who were not furnished with that abilitie, that they could deale in the holy Scriptures with such dex∣teritie and fruitefulnesse, as their pre∣decessours. In this disorder & downe∣fall, least nothing should remaine of y^e canonicall scriptures vntouched, it is euident that there rose vp men not al∣together negligent of the canonicall doctrine, who diuided the whole cano∣nicall scripture, after such a sort into parts, and for the whole course of the yeare, that they might once in a yeare read ouer the whole Bible, and the Psalter oftner, yea, euen euery seue∣night. They vsed the psalmes in stéed of prayers, to whiche as times increa∣sed, many other prayers also were ioyned. And least the verie reading of the scripturs should séeme to want al exposition, the readinges, lectures, or homilies of the fathers were therevn∣to added at the length: not that y^e prie∣stes should read them secretely to thē∣selues (as at this day in a maner they are woont to do:) or that they should w^t a post-hast reading mumble them vp in stéede of mattins, but that they should throughly handle them in the open church, as an exercise before the people, to the edification of the church. That I maye not nowe rehearse that this rite was not receiued of all men, so farre off is it from beeing streictly commaunded. Of whiche thing there remain some tokens or proofes In Di∣stinct. 15. Sancta Rom. Furthermore, of reading the canonicall Scriptures, those houres wherin they were read, séemed to be named Canonical: as al∣so Canons are so called of studying and reading the Canonicall Scrip∣tures. But at what time this was done, and who were the doers thereof, it is not certeinely knowen. Some doe attribute some parte hereof to Hierome, other some to Damasus, and some to Pelagius the second of that name, othersome also to Gelasius and Gregorie.

And because homilies and lectures not a few are said to be Bedaes, and o∣ther doctours of later time, finally, for that many other thinges are read in those hourely prayers, whiche sauour neuer a whit of antiquitie: truly as it is an institution patched vpp diuerse∣ly and at sundrie times, so is it farre more new than the papists thincke or take it to bée. Neither are there some wanting which affirme, that at the re∣quest of Carolus Magnus, Paulus Diaconus, or monke of Cassina, and monke Isuarde, ordeined and deliue∣red to the Churche selected or chosen lessons, those especially which cōcerne the Saincts, and are accustomed to be read in these houres. But howsoeuer the matter standeth, most certeine it is, that those houres at this day com∣maunded, and called Canonicall, are the inuention of man, and not of God, and ragged and rotten reliques or shadowes of the old Law. Wherevn∣to, beside, that there are many fables, toyes, & follies annexed, it cannot be denied. Truly at this day there appe∣reth such a mingle mangle or hotch∣potch, that it séemeth vtterly vnwor∣thy, either to bee vsed or suffered any longer in the church of Christ, vnlesse wée had rather that care were taken for the bellies of some, than for the good state and well-fare of the whole Church. Of whiche thus much thus farre.

It remaineth in the last place to discusse howe wee must praye, what * 1.562 words, or what fourme of prayer wée must vse. Truely there are many fourmes of prayer, but none better

than that whiche our Lord, the onely beloued sonne of God the father hath deliuered. Neither is there a more certeine forme, as comprehending in fewe words all in all. In this summa∣rie hee hath prescribed, what is wor∣thie of him, what is acceptable to him, what is necessarie for vs, and to bee short, what hee is willing to graunt. Wherevppon S. Cyprian expoun∣ding the Lords prayer, amonge other thinges sayeth: Hee that made vs to liue, the same hath taught vs also to pray euen of the same his bountiful∣nesse, whereby hee hath vouchsafed both to giue and to bestowe all other thinges whatsoeuer, that when wee speake with the father in that prayer and supplicaton whiche the sonne hath taught vs, wee may bee the more easlie or readily heard, and may tru∣ly and spiritually worshipp him. For what prayer can bee more spirituall, than that whiche is giuen vnto vs of Christe, from whome also the holy Ghoste is sent vnto vs? What prayer before the father more true, than that of the sonne, proceeding out of his mouth, who is trueth it selfe? So that to pray otherwise thā he hath taught, is not onely ignoraunce, but also of∣fence: since hee him selfe hath sett downe, and saide: Yee cast aside the commaundement of God to stablish your owne tradition. Therefore (dearely beloued brethrene) let vs pray, as God our maister hath taught vs. It is a friendly and familiar pray∣er to call vppon God in such manner as hee hath taught vs: and when that the prayer of Christ commeth to his eares, let the father acknowledge the woordes of his sonne, when wee pray. Hee that dwelleth within the heart, let him also bee in the tongue. And since wee haue him oure aduo∣cate with the father for oure sinnes, when wee beeing sinners aske par∣don for oure offences, let vs vtter the woordes of our Aduocate. For since hee sayeth, Whatsoeuer ye shall aske the father in my name, hee will giue it you, howe much more effectually doe wee obteine that, which wee aske in the name of Christ, if wee aske it in his prayer? Thus farre hée.

From hence ariseth a question, Whether wée be so tyed to the words * 1.563 of the Lords prayer, that wee maye not pray in other woordes at all? I aunswere, That the Lord would not so tye vs to his woordes, sett downe and conceiued, as though it were not lawefull to vse other woords, or ano∣ther fourme: but he set foorth vnto vs certeine vniuersall thinges, vnto the whiche wée might referre all our pra∣yers. For Augustine also to Proba De orando Deo, Of praying vnto god, sheweth that there is nothing in any place in the holy Scriptures prayed for, which is not comprehended in the Lords prayer. For, sayeth hee, if you runue ouer & through all the words of all holie prayers, you shall finde nothinge, whiche this prayer of the Lord doeth not comprehend & con∣teine. To which woordes hee addeth immediatly: So that it is free to vse such and such woordes in praying, howbeit to say the same thinges: but to speake other thinges it is not free. Most warelie therefore and wisely do they, who referre all their prayers vnto the Lords prayer, vnto the whi∣che they attribute the chiefe and prin∣cipall place, and kéeping it continu∣ally in their minde, doe meditate therevppon, and exercise themselues therein.

There is wont also another que∣stion to be asked, What néed there is * 1.564

to expresse and op••n oure desires in woordes vnto God, since hée alreadie knoweth all thinges? Wée tould you anon after the beginning of this Ser∣mon, that our prayer is an humbling of oure selues before the maiestie of God, where vnto moreouer wee add this: Wée doe not expresse and open oure desires vnto God, as thoughe hée knewe them not, or that wée would teach him being ignoraunt, or that we would entreate and gett gods fauour with our curious, laboursome, and e∣loquent prayer, but for oure owne sakes wée vse woordes, wherewith to stirre vpp our selues. And to this end all the most holy men of God are read in the Psalmes and holy histories, to haue declared their desires largly vn∣to the Lord.

Wee are not, (sayeth S. Hierome) declarers, but crauers. For it is one thing to declare a thing to him that is ignoraunt, and another thinge to craue a thing of him that knoweth. In that, it is a declaratiō, in this: a due∣tie. There wee faithfully declare, here wee lamentably beseech. And Sainct Augustine sayeth, Wordes are need∣full for vs, wherewith wee maye bee moued, and diligently consider what wee should aske, not wherewith wee should beleeue that the Lord is ei∣ther taught or entreated.

Wherefore when the Lord forbad much babbling or vaine lipplabour in * 1.565 prayer, he did not simplie tye the pra∣yer of the faithfull, vnto a fewe and short summe of woordes, but hée for∣biddeth vs after the manner of Eth∣nickes to powre out many woordes without witt, reason, meaning and vnderstanding, & so finally to thincke that wée shalbe heard for oure muche babbling sake, and often repeating of prayers: as at this day they doe fals∣lye thinke, which say a certeine num∣ber of prayers, which they call Rosa∣ries of prayers. For the Lord addeth: They thincke they shalbe heard for their much babbling sake. S. Augu∣stine maketh difference betwene bab∣bling much, and praying much. To babble much, sayeth he, is in praying to make many superfluous woordes in a necessarie matter. But to praye much, is, to call vnto him, whome we pray vnto, with a longe & godly stir∣ring vpp of the heart. For this busi∣nesse for the most part, is accompli∣shed more with sighinges, than with speakings. And anon, It is not wicked and fruitlesse, when wee haue leasure, to pray the longer. For it is written of our Lord himselfe, that he spēt the whole night in prayer, and prayed a long time. Wherein what did he else, but giue vs an example? Thus farre hée. And if it be a hard matter for any man to pray long and continually, he may breake off his prayer: howbeit hee must to it againe, and oftentimes renue the same a fresh. For such short speaking in prayer, is praise-worthie. And that we may make an end of this place, let no man thinke, that in pray∣ing hee declareth oure affaires vnto God, as not knowing them: Let no man thincke that hee is heard, for his setting forth, and euen for his labour∣some and exact setting foorth and that oftentimes repeated, and with most earne••t out-cries instilled or pow∣red into the eares of God: Let no man thinke that his prayer must stand vp∣pon a certeine number, that is to fay, that Pater nosters must be numbered vpp to our God, as not hauing a good memorie, & to a Lord ill to be trusted, vppon corrals & beades, put together vppon a lace, seruing (as it were) to make a reckoning or accompt.

And béecause I haue said, which all godly men also throughout the whole world confesse, that a most perfecte platforme of praying is deliuered vn∣to vs in y^e Lords prayer, by our Lord Iesus Christe him selfe, it remaineth that we cite word for word that most holy fourme of praying, orderly made with most diuine words, euen by the mouth of the Lord, as Matthewe the Apostle hath lefte it recorded vnto vs, and then to expound y^e same as briefly and plainely as may be, to the intent that euery one may the better vnder∣stand what he prayeth, & ••éele a more effectuall working inwardly. Of that most Heauenlye prayer, this is the fourme.

O Our father which arte in Heauen, hallowed bee thy name. Thy kingdome come. Thy will be done as well in earth, as it is in heauen. Giue vs this day our daily bread. And for∣giue vs our * 1.566 trespasses, as we forgiue * 1.567 them that tre∣spase against vs. And lead vs not into temptation, but deliuer vs from euill. A men.

This most holy prayer of our lord Iesus Christ our sauiour, our doctour * 1.568 or teacher & highest priest, deliuered to y^e catholique church to be a catholique fourme or rule to praye vnto God, is wont to be diuided into a litle preface, and sixe petitions, some reckon seuen. Some say that the thrée former peti∣tions serue chiefely to the spreading abroad of Gods glorie, the thrée latter concerne the care of our selues, and aske those thinges that are néedefull for vs. But they séeme in manner all to conteine both. The little preface is this, O our father which art in hea∣uen. By this wée call vppon GOD, and dedicating oure selues vnto him, wée committ oure selues wholie vnto his protection and mercie. And euerie word hath his highe mysteries. For our Lord would haue vs rather pray with vnderstanding than with woor∣des. These therefore doe admonishe vs, and suffice to bee thought vppon: but the minde beeing instructed with the holy Ghoste, whiche I told you is néedefull before all thinges, to them that pray, and being lifted vpp to the beholding of God, and of heauenly thinges, doeth deuoutly and ardently meditate these thinges.

And truely the woord Father put∣teth vs in minde of many thinges to∣gether. * 1.569 For first it teacheth vs, that all oure prayers are to bee offered to none other, than to him, which is a fa∣ther, that is to say, that onely God is to bee called vppon, and not another for him, or another with him. For our God and father is one, the fulnesse and sufficiencie of all good thinges, in whome only the faithfull are acquie∣ted and doe rest, and without whome they séeke nothing that is truely good. And verilie this prayer can be offered to no creature. For to whiche of the Angels or the Sainctes canst thou say without sacrilege? O our father whi∣che art in heauen, &c.

Furthermore this word Father tea∣cheth vs, through whome wee should * 1.570 call vppon this father, not by the me∣diation or by the mouthes of sainctes, but by Iesus Christ our lord: through whome only we are made the sonnes of God, who were otherwise by birth, and by nature the children of wrath. Who (I pray you) durst come for the before the presence of the most highe and euerlasting God, and call him Fa∣ther, and himselfe Sonne, vnlesse the father, in his beloued and naturall sonne, had adopted vs the sonnes of grace? Therfore when we say Father, we speake from the mouth of y^e sonne, who hath taught vs so to pray, and by whome we be promoted into this dig∣nitie, that it néedeth nothing at all to add the name of Christe, and to saye: Wée pray thée (O heauenly father) for Christs sake, since in the first word Father, we comprehend the whole my∣sterie of the sonne of God, and our re∣demption. For in somuch as hee is our father, wee are his sonnes, and that by the merite of Christ: therefore wée call vppon the father, and so call him through Christ: that I may not now repeat, that we pray so from the mouth of Christ.

Moreouer, this swéete and fauou∣rable woord Father, disburtheneth vs cleane of all distrust of heart. For wée call him Father, not somuch in consi∣deration of his creating of all things, as for his singular and fatherly good∣will toward vs. Wherevpon, though he be Lord God, and in déede a great Lord, and an Allmightie God: yet when wée praye wée attribute none of these names vnto him, but call him fathér, because in déede he wisheth vs wel, loueth vs, taketh care and charge ouer vs, and hauing pitie vppon vs, is desirous, yea, of his owne accorde and good will toward vs, to stoare and heape vppon vs all good things what∣soeuer. Hetherto appertaine the te∣stimonies of the Prophets, especially that of Dauid. The Lord is full of * 1.571 compassion and mercie, slowe to an∣ger and of great kindnesse. Hee will not alway chide, neither keepe his an∣ger for euer. Hee hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities. For as high as the heauen is aboue the earth, so great is his mercie toward them that feare him. As farre as the East is from the west, so farre hath hee remo∣ued oure sinnes from vs. As a father hath compassion on his children, so hath the Lord compassion on them that feare him. For hee knoweth whereof wee bee made, hee remem∣breth that wee are but dust. A verie excellent example of this thinge is to be séene in the Gospel after S. Luke, * 1.572 where the louing father is painted out with wonderfull affections recei∣uing into fauour again that prodigall sonne & waster of his wealth. Here∣vnto is added this word Our, whiche * 1.573 putteth vs in minde of two thinges. For first it is a small matter to ac∣knowledge God to be the God and fa∣ther of all, or to be the God and father of others, vnlesse we also beléeue that he is our father, vnlesse wee dedicate & yéeld our selues wholy into his faith and protection, as of our father, who wisheth well vnto vs, loueth vs, hath a care ouer vs, at no time and place neglecteth vs: for vnlesse wee doe so beléeue, neither with faith, nor with the loue of GOD is oure prayer commended, and therefore not a whit acceptable vnto God. But that that best and greatest God is our God, we doe vnderstand as well by his mani∣fold benefites, as also speciallie by the

mysterie of our redemption throughe Christ. Of which thing wée haue spo∣ken elsewhere.

Furthermore since he bad vs pray Our father, and not, My father, strei∣ght waye vppon the verie beginning he requireth loue of vs. For his will is that we should not onely haue care of our owne saluation, but of the sal∣uation of all other men. For wée are all the members of one body: where∣vppon, each seuerall one prayeth not seuerally for themselues, but euerie one for the safety of all the members, and also the whole bodie. Touching that matter I spake before, when I intreated of the manner of prayeing vnto God.

There is by and by added, Which art in heauen, not that God is shut vp * 1.574 in heauen, as in a prison. Solomon the happiest and wisest king of all, cō∣futing that errour long agone, said: If the heauens of heauens are not able to conteine thee, howe muche lesse this * 1.575 house? To which woordes, I thincke, that may be annexed which Stephan alledged in the Actes of the Apostles, out of Esaie, concerning the same * 1.576 thing. Hee is therefore said to bee in heauen, because his diuine maiestie, and power, and glorie, shineth most of all in the heauens. For in y^e whole course of nature, there is nothing more glorious, nothing more beauti∣full, than the heauens.

Moreouer the father exhibiteth and giueth him selfe vnto vs to bee en∣ioyed in the heauens. Heauen is the countrie common to vs all, where wée beléeue that GOD and oure fa∣ther doeth dwel, and where we wor∣shipp GOD and oure father: albe∣it wee beléeue that hee is in euerie place, and alwayes present with all. For as heauen compasseth and coue∣reth all thinges, and is euery where distant from the earthby euen spaces: so the presence of his maiestie also doth fayle vs in no place. Wée haue heauen euery where in our sight: wée are euery where in the sighte of God. But beside this, by mention made of heauen, wee are put in minde of oure duetie, and our wretchednesse.

It is our duetie, to be lifted vpp in our mindes by praying into heauen, and to forgett earthly thinges, and more to bee delighted with that hea∣uenly father and countrie, than with this earthly prison and exile. It is our wretchednesse, that beeing bani∣shed out of that countrie for oure sin∣nes, and wandering in this earth, wée are subiecte to diuers calamities, and therefore béeing constreined by ne∣cessitie we neuer ceasse crying vnto the father. But first of all saying, Which art in heauen, wée make a dif∣ference betwéene the father whome wée call vppon, saying, Our, and our earthly father, attributing allmighti∣nesse vnto him. Hée surely that is cal∣led vppon and ought to heare, must know all, sée all, and heare all, yea and more too, will and bee able to doe all. Therefore to his goodwill to vs ward, which in these woords, Our fa∣ther, wée haue expressed, wee do now ioyne knowledge of all thinges, and power to do althings, adding, Which art in heauen. By these wordes the faith of them that pray is stirred vpp and confirmed.

Nowe there doe followe, in order, * 1.577 sixe petitions. The first is, Hallowed be thy name. Wée haue called God our father, and our selues his sonnes. But it is the part of sonnes to honour or glorifie their father, and therefore immediatly vppon the beginning, we desire that the name of the Lord God

and our father might be sanctified or hallowed. That truely is holy and vndefiled alwayes in it selfe: neither is it made any whitt the better or the worse by vs. Wherevppon we pray that that which is and remaineth ho∣ly in it selfe, should be acknowledged of vs to bee such, and alwayes sancti∣fied of vs.

A name, is the definition of any thing whatsoeuer, and names are in∣uented to make a difference of one thinge from another, whereby they mighte bée knowen amonge themsel∣ues. But GOD is infinite and vn∣measurable: * 1.578 moreouer, hee is one, therefore hée hath not a name where∣by to bee defined, hee néedeth not a name whereby to be discerned from other Gods. Therefore those na∣mes that are attributed vnto him in the Scriptures, are attributed for our infirmitie, to the end that by some reason and comparison, wee mighte vnderstand somethinges that are spo∣ken of him that is vnmeasurable and infinite. Therefore the name of GOD in verye deede, is GOD him selfe with all his Maiestie and glorie.

To Sanctifie or Hallowe, other∣whiles * 1.579 signifieth to separate thinges from a prophane vnto an holy vse. In this place it signifieth, to magnifie, to praise, and to glorifie. Wée desire therefore that GOD himselfe, who of his owne nature is a good, holie, and for euer blessed, gentle, bounti∣full, and a mercifull father, might as hée is in himselfe, bee acknowledged and magnified of all vs, that all nati∣ons leauing their errour and heresies, mighte consecrate them selues in tru∣eth, to this one onely father and God: that all thinges which defile the name of the Lord, of whiche sort are wic∣ked deceiptes, or practises, vngodli∣nesse, Epicurisme, an vncleane life, and especially corrupte and antichri∣stian doctrine, may bee taken awaye, that béeing inlightened, wee mighte sanctifie or hallowe the name of the Lord.

Wherefore, in this petition we de∣sire the holy ghost, the verie onely au∣thour it selfe of all true sanctification. Wée pray for true faith in GOD by Christ thoroughout the whole world. Wée pray for holy thoughtes, and a pure life, wherewith wée might glo∣rifie the name of the Lord: whiche is done while euerie one doeth his owne duetie, while Sathan the authour of al vncleannesse is cast out, while cor∣rupt doctrine is taken awaye, and de∣ceipt ceasseth, while the filthinesse of the world is banished. This petition the most excellent king and Prophete Dauid setteth forth in these wordes, GOD be mercifull vnto vs & blesse vs, shewe vs the light of his counte∣naunce, and bee mercifull vnto vs, that thy way may be knowen vppon earth, thy sauing health amonge all nations. Let the people praise thee, O God, yea let all the people praise thee. And as followeth in the thrée∣score and seuenth Psal. To this be∣longeth the whole prayer of oure Sa∣uiour described by S. Iohn in the 17. Chapiter of his Gospel.

The second petition, is, Thy * 1.580 kingdome come. For y^e name of God and our father cannot bee sanctified or hallowed, vnlesse hee reigne in vs. There is one kingdome of GOD, another of the diuel. Furthermore, one kingdome of God is said to bee of glorie, and another rightly of grace. The kingdome of glorie is not of

this world but of another world.

The kingdome of Grace is the kingdome of Christe in this world, wherein Christ reigneth by the holy spirite in his faithfull ones, whiche of their owne accord submit themselues vnto him to bee gouerned, saying and doeing those thinges, which beautifie and beséeme christians. The diuell also reigneth in the children of vnbe∣léefe, which yeeld themselues vnto him to be gouerned according to his vn∣godlinesse and wickednesse, doeinge those thinges which are not onely de∣lightfull to the flesh, but whiche turne to y^e reproch of Gods maiestie: whom after this life by the iust iudgement of God, the diuel, the king of the vngod∣ly catcheth vnto hell, into the king∣dome of death and iudgement, there continually to burne.

Moreouer the earthly kingdome, which princes of this world gouerne, is called either the kingdome of God, or the kingdome of the diuell euen as it shall fashion & frame it selfe to one of the twaine. All these things wée do knit vpp in fewe words, because wée haue more plentifully entreated of them in another place. Wherefore we pray in this second petition, that Christe might reigne and liue in vs, and wée in him, that the kingdome of Christ might be spread abroad and in∣larged, and preuaile thoroughe the whole world: that Doctours or tea∣chers, and ecclesiasticall magistrates, finally, that princes also, yea and scho∣les too, and whosoeuer may further the kingdome of Christe, béeing annoyn∣ted and watered with his graces may flourish, ouercome and triumphe: fur∣thermore, we pray that the kingdome of the diuel and antichriste maye bée broken and vanquished, least it hurte and annoye the Sainctes, that with with the kingdome of the diuell, all vngodlinesse may be dasht and troden vnder foote: to be short, that all the weapons and armour of Antichristi∣anisme may be broken into shiuers and come to naught. Lastly, we pray in this second petition, that after we haue sayled out of the tempestuous gulfe of this worlde, we might be re∣ceiued and gathered vnto Christ, and all the Saintes, into the euerlasting kingdome of glory. For as we desire the kingdome of God to come vnto vs, and God to reigne in vs, so we praye to come, or to be receiued into his kingdome, and to liue for euer with him most holily.

The thirde petition is, Thy will * 1.581 be done, as wel in earth, as it is in hea∣uen. God reigneth not in vs, vnlesse we be obedient vnto him: therefore after his kingdome, we desire the grace of perfect obedience. For we desire not that God do what he will. For continually Gods will is done, albeit we neuer pray for it, and tho∣ugh we wrestle and striue against it with all our might. For the Prophet sayth, Our God is in heauen, he hath * 1.582 done whatsoeuer pleased him in hea∣uen and in earth. We aske therefore that what he will, the same he maye make vs both to will, and to do. For his wil is alwayes good: but our wil through the corruption of sinne, is euill. Therefore we pray him to be present with vs w^t his grace, that our will may be regenerated and framed to the good wil of God, that of it own accorde it yealde it selfe to the holie Ghoste to be framed: that his grace will that, which he inspireth: that he finish in vs that which he hath wel be∣gon, giue vs moreouer strength and patience herevnto: y^t as well in pros∣peritie as in aduersitie, wee maye ac∣knowledge

y^e wil of God, least we wil any thing of our selues, and swel & be puffed vp in prosperitie, in aduersi∣tie also faint and perish: but that we may apply our selues in all thinges, and through all thinges, to be gouer∣ned by his will, to wit, after this ma∣ner to submit our will to his will. Furthermore, if we aske any thing contrarie to his will, that he would not graunt it, but rather pardon oure foolishnesse, and weaken our will, whiche is not good for vs: to instruct and teache vs in his good will, to the end we may doubt nothing, that this is alwayes to be followed, that this is alwayes good, and that this wor∣keth all thinges for our commoditie and benefite.

In this pointe, the faithfull féele a verie greate battell in them selues, * 1.583 Paule witnessing and saying, The flesh lusteth against the spirite, and the spirit against the flesh. And these two are at mutual enimitie betwene them selues, that what thinges ye would, that ye can not do. Therefore we desire not any kinde of framing our will to Gods will, but we adde, As well in earth as it is in heauen, that is, Graunt, O father, that thy wil may be done in vs earthly men, as it is done in thy Saints, the blessed spi∣rites. These doe not striue againste thy most holy will in heauen, but be∣ing of one mynde they only wil that, whiche thou wilt, yea rather, in this one thing they are blessed and hap∣pie, that they agrée & acquiet themsel∣ues in thy will. Truely it is not the least part of felicitie or happinesse in * 1.584 earth, to will that God willeth: it is the greatest vnhappinesse not to will that whiche God willeth. And this truely by infinite examples might be declared. I will alledge only one and that common too. Some one is grie∣uously sicke, and féeleth paines and torments scarce tollerable: but he in the meane time acknowledgeth that he suffereth these thinges by the com∣maundement and will of God, his most good, bountifull, and iust father, who wisheth him well, and hath sent this grieuous calamitie for his salua∣tion, and for his owne glory: doth not he in the middest of his torments by submitting him selfe to the will of God, féele refreshing? and that which seemed most sharpe and most bitter to man, by this voluntarie and frée submission, he maketh it delightfull and most swéete? Againe, another is sick, vexed not with a verie great disease, but this man doth not acknowledge this sicknesse to be layde vpon him by the good will of GOD, yea rather thinketh that God knoweth not the disease, that God doth not care for the disease, therefore he referreth it vnto diuers and sundrie causes, and ima∣gineth and séeketh diuers meanes to heale it, and in these things he is wō∣derfully vexed and afflicted, and yet by striuing so against the will of god, he féeleth no refreshing or comfort at all. What therefore doth he else, nil∣ling that whiche God willeth, than, (whiche they are wont to doe) by yll meanes auoyding euill, double the same. Wherefore the founda∣tion of all happinesse, is faythfull obe∣dience, whereby we fully submit our selues and what so euer else vnto vs belongeth to the good wil of God: and therefore in this greatest petition, we praye vnto the father, that he woulde gyue vs regeneration or newe∣nesse of heart, true obedience, perse∣uering patience, and a mynde al∣wayes and in all thinges agréeing with and obeying God.

The fourth petition is such, Giue vs this day our daily breade. For the * 1.585 will of God can not be done in vs, vnlesse we be nourished and streng∣thened with the bread of God. Bread among the Hebricians, signifieth all kynde of meates, and the preseruing or sustenaunce of the substaunce of man. Wherevpon we reade it sayde in the prophet, I wil breake the staffe of breade. But man consisteth of two substances, the soule and body. The soule is the spirite: the body is made of earth and other elements. There∣fore it is preserued with two kinds of breade, spirituall and corporall. The spirituall meate of the soule, wherby it is preserued in life, is y^e very word of God, procéeding out of the mouth of God: the Lord out of the lawe repea∣ting and saying, Man liueth not by bread only, but by euery woord that * 1.586 commeth out of the mouth of God. And for bycause this onely setteth forth vnto the faithful the eternal and incarnate word of God, I meane the very son of God, we rightly acknow∣lege him to be the meate of the soule, yea the meate of a whole faithful mā. For he him selfe witnesseth that he is the bread that came downe from hea∣uen, of which they that eate shall not die, but haue life euerlasting. Cor∣porall breade consisteth of elements, and is earthly, and comprehendeth meate, drinke, rayment, prosperous health of body, maintenaunce, to be shorte, the safetie and good estate of mās life. And this bread truly we cal Oures: not y^t it is not the gift & bene∣fit * 1.587 of God, but bicause it is appointed for vs, & perteneth to our preseruatiō & is necessary for vs: yet in y^e mean se∣son whē we cal it Daily, or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, y^t is to say, for the morrow, we signi∣fie * 1.588 that it is y^e most excellentest of all, which only can sustaine and preserue our substance, asmuch as is sufficient & as long as it is méete, & altogether after y^e same maner & order which is néedful. For we said afore y^t it is not our part to prescribe vnto God a ma∣ner of doing or giuing. To this also perteine those words folowing, Giue vs this day: For it belōgeth only vnto * 1.589 god to giue: neither agréeth this peti∣tion to any creature. Dauid saith, Al things wait vpō thee, that thou maist giue thē meate in due season, when thou giuest them, they gather it, whē thou openest thy hand, all things are filled with good. Againe, The eyes of al things do looke vpō thee, O Lord, & thou giuest thē meat in due seasō, thou openest thy hand, & fillest with thy blessing euery liuing creature. Now we pray, Giue vs, not Giue me, * 1.590 which putteth vs in mind again both of brotherly loue, and vnitie. For we ought not only to séeke our owne, but also to pray for the safetie and preser∣uation of all other men. The worde, This day, appointeth vs a measure. * 1.591 For this we say, Suffice thou vs, O Lord, daily, and euery moment, with as much as is néedful and enough for vs: which thou thy selfe only knowest best of all. For we are admonished by the waye, that we shoulde not burne with immoderate desire of transito∣rie things, and that we should not la∣uish them out riotously whē we haue them, loosing both our goods, and our soules. And therefore that wise man is read to haue sayde: Two thinges haue I required of thee, denie me thē * 1.592 not before I die. Remoue farre from me vanitie and lyes, giue me neyther pouertie nor riches, onely feede me with foode conuenient for me: least peraduenture being full I should de∣nie thee, and say, who is the Lord? or

being oppressed with pouertie, fal to stealing, and forsweare the name of my God. Therfore in this fourth pe∣tition, we yeald our selues wholy in∣to the care and tuition of God the fa∣ther, and cōmit our selues to his pro∣uidence, that he which only is able to saue vs, might féede, defend, and saue vs. For vnlesse he poure his blessing vpon vs, vnlesse he giue vs strength by those thinges that are meanes perteyning to oure sustentation and maintenaunce, all thinges are of no force. We pray for the happie course of the worde of God, for the Pastors of the Churche them selues, for the mainteyners of the common weale, for the safetie of the Church and com∣mon weale. We craue that the boun∣tifull father would supply all wants, and giue what so euer things are ne∣cessarie for the sustentation, both of the body and the soule.

Furthermore, least any shoulde thinke him selfe vnworthy of the dai∣ly * 1.593 breade, bicause it is due to children and not to dogs, and therefore should praye the slowlier and with a more slender courage, the Lord preuenting this carefulnesse of the godly, addeth the fifte petition, which is this, And forgiue vs our debtes, as we forgiue our debters. In these words we aske forgiuenesse of our sinnes. And that we may obteine forgiuenesse of oure sinnes, it is néedefull that we confesse our selues to be sinners. For vnlesse we doe this, howe shall we pray that our sinnes shoulde be forgiuen vs? Truely, all the Saints vse this order of praying. Therefore all of them ac∣knowledge thē selues to be sinners. For there remaine reliques, yea euē in the regenerate, & most holy men, which daily burst out into euill thou∣ghts, euil sayings & doings, yea & of∣tentimes into haynous offences. But whatsoeuer faults & sinnes oures be, first truely we confesse thē humbly to god the father, & afterward pray him to forgiue them. We call our sinnes debtes, God him selfe so teaching, bi∣cause * 1.594 we are indebted for the punish∣ment (as the price) of them vnto God. And he forgiueth our debtes, when he taketh not deserued punishmēt of vs, so iudgeing of vs, as if we were no∣thing indebted vnto him.

For the allusion is made to cor∣porall debtes: which if the creditour forgiue the debter, he hath no further power to cast in prison, or to punishe him which was his debter. Therfore not only the fault is forgiuē vnto vs, but the punishment also. Neither doe we make any wordes of our merites vnto the father, but we say, Remit or forgiue vs our debtes. By the worde remission, is ment a frée forgiuenesse of sinnes.

For he forgiueth vs, bycause we are not able to paye. Wherevpon we reade in the Gospel, When the deb∣ters were not able to pay, he forgaue * 1.595 them both their debtes. The like are set downe in the 18. chapter of Matth. Therfore by no merite of ours, by no satisfactiō of ours, but by the bounti∣fulnesse of God, through Christe, we praye that all our sinnes may be for∣giuen vs. Neyther doe the Saintes here doubt of the certeintie of forgiue¦nesse. For the Lorde sayth in the gos∣pel, Whatsoeuer ye aske in my name, beleeuing, ye shall receiue it: they therefore that praye in faith, doubt not that their sinnes are forgiuen thē for Christes sake. For so also we con∣fesse in our Créede, I beleeue the for∣giuenesse of sinnes.

We adde foorthwith her••vnto, As * 1.596 we forgiue our debters: not that we

shoulde thinke through our forgiue∣nesse, that we deserue or obteine for∣giuenesse of oure sinnes: for other∣wise the reason of remission were not certeine. For he that eyther bring∣eth, or doth any thing, for which thin∣ges sake sinne is taken away, or he that satisfieth for sinne, to him no∣thing is forgiuen, but rather recom∣penced as a desart. Therefore for other causes these things séeme to be added. First for so muche as we be carefull for forgiuenesse, of which ma∣ny doubt, the Lordes will is to com∣fort our infirmitie, by adding this as it were a signe, whereby we might vnderstand, that so surely our sinnes are forgiuen vs of God, as we are sure we haue remitted and forgiuen other their offences, wherewith they haue offended vs. Furthermore, his will was to driue out of vs all olde grudge, hatred, and malice, and to driue into vs the studie and desire of loue and charitie, and to admonish vs of our duetie, that if as yet there did sticke in our myndes any part of olde enmities, we may know that it ought altogether to be layde aside, and cast out of our stomach, yea, and that euen nowe we must call vpon the Lorde to moue our heartes, that we may be a∣ble to doe it. Surely, we doe hardly lay downe old iniuries and offences. But it is méete that we forgiue oure brethren lesser faults, which haue ob∣teined pardon of verie great sinnes of our moste gratious father: vnlesse happily we list to take tryall of his fortune, who in the parable of the Gospell had him selfe proofe of the greate bountifulnesse and liberalitie of the Lorde in forgiuing him, he in the meane while being fierce and cruell towarde his brother, in exac∣ting of him a verie small and trifling debt. The parable is verie well kno∣wen in the 18. chapter of S. Matth.

The sixt and last petition is, And * 1.597 lead vs not into temptation, but deli∣uer vs from euill. For sinne is neuer so forgiuen, that there remaineth not cōcupiscence in the flesh, which temp∣tations stirre vpp, and lead into di∣uerse kindes of sinnes. And these are of diuerse sortes. For first God temp∣teth vs, when hee biddeth vs doe any thing whereby to proue vs, as when he bad Abraham to offer vp his sonne: or else when he sendeth aduersitie vp∣pon vs, that with the fire of tempta∣tion hée maye both fine our faith, and cleanse away the drosse of our misdée∣des. These temptations of God tend to the saluation of the faithfull.

Wherefore wee doe not simplie pray, not to be tempted. For y^e temp∣tation of God is profitable. For that man is said to be blessed, which suffe∣reth temptation, For when he is tried, * 1.598 hee shall receiue the crowne of life. Wée pray also that we be not ledd in∣to temptation. For the diuel likewise tempteth, we are tempted of y^e world, and of our flesh. There are temptati∣ons on our righthand and on our left, tending to this end to ouerthrow vs, to drowne vs in the bottomlesse pitt of our sinnes, and thereby to destroye vs: when that is done, we are not on∣ly tempted, but wee are ledd into and also intrapped in temptation. Such a petition therefore we doe make, If it please thée, O heauenly father, to ex∣ercise vs with thy wholesome temp∣tations, wée beséeche thée graunt that we may be found tryed: and suffer vs not to be ledd by a diuelishe and wic∣ked temptation, that leauing thée, and being made bondsiaues to our enimy, and drowned in the gulfe of wicked∣nesses, we be caught & kept of him in

euil, sinne, and in our owne destructi∣on. For now wée add the contrarie clause, which also expoundeth the for∣mer, which as other say, is the seuenth petition. But deliuer vs from euill, * 1.599 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I say, from that euil, to wit, from sathan, who elswhere is called a tempter. Deliuer vs from sa∣than and from all euils which he sen∣deth: deliuer vs from snares, craftie practises, deceyuings, from warre, famine, captiuitie, plague, from all those things which are euill, hurtfull, and daungerous. Those things that are such, our heauenly father know∣eth verie well, to whome we say here, Giue vs healthfull and good things, take away from vs those things whi∣che thou knowest to be hurtfull and euill, And so briefly we conclude the Lordes prayer, adding moreouer, Amen. That confirmation and gi∣uing * 1.600 of assent, is read to haue bene common and vsuall of olde, as it is to sée in Deut. 27. Nehem. 8. 1. Cor. 14. The same in the beginning doth ex∣presse our desire. For we confesse that we desire those things heartily which we pray for. Besides that, it declareth the certeintie of our fayth. As if we shoulde say, I beléeue assuredly, that these things are graunted vnto me of God. For Amen, is as muche as if one should say, So be it. And the lord in the Gospell oftentimes, sayth: * 1.601 A∣men Amen, I say vnto you, that is, of a certeintie I tell you the trueth: Or, I vtter and pronounce vnto you the vndoubted truth. And so the faith∣full after they haue offered prayers vnto God, hauing their mindes paci∣fied, doe nowe ioyfully waite for the giftes of the Lorde.

Furthermore, some doe place be∣fore the worde Amen, immediately after the rehearsall of these wordes, But deliuer vs from euill (for thine is * 1.602 the kingdome, and the power, and the glorie for euer) Amen.

But Erasmus Roterod, in his An∣notations vpon the new Testament, witnesseth, that those wordes are not found in any old latine copie: but are found added in al Gréeke copies, how be it not expoūded of any of the inter∣preters, but of Chrysostome only and his follower Theophilacte. And that therefore they séemed vnto him to be added vnto the Lordes prayer, as some haue added these vnto the Psal∣mes, Glorie bee to the father, to the sonne, &c. The same Erasmus imme∣diately adioyneth, Wherefore there is no cause why Laurentius Valla should stomache the matter, that a good part of the Lordes prayer was curtayled. Their rashnesse was ra∣ther to be reproued, who feared not to so heauenly a prayer to patch their owne toyes. For I maye call them toyes, in comparison of that whiche God hath taught, what so euer hath procéeded from men, especially if that which men haue added and put to, be compared with Christ the authour of prayer. Neyther did Erasmus onely doubt of this addition. For the Spa∣nishe copie, which they call Codex Cō∣plutensis, hath, That it seemeth more credible, that these wordes are not a part of the Lords praier, as a member of the whole, but put in through the faulte of some certeine Writers, or Printers. In the same booke is by and by added, And albeit S. Chry∣sostome in his commentaries vppon Matth. homil. 20. do expounde these words, as if they were of the text, yet it is coniectured to be more true, that euen in his time the first originals in this treatise were corrupted: where∣vpon none of the Latines, no not of

the auncient interpreters or entrea∣ters thereof is read to haue made any mention of these woordes. And sure∣ly this is truely said. For the most di∣ligent interpreters, which haue taken in hand singularly word for word to expound the Lords prayer, as were S. Cyprian, Hierome, & Augustine, of this addition haue not spoken so much as one word. Thus much haue I spoken hetherto of the lords prayer, and of calling vppon Gods name, of whiche Solomon the wisest that euer was, most truely pronounceth, The name of the Lord is a strong Tower, * 1.603 the righteous runneth vnto it and is exalted, that is, he standeth and is pre∣serued in a safe, or in a high place, out of the reach of any weapon. Wée wil say somewhat (as wee haue done of this) of thankes giuing an other kinde of prayer. And thoughe the same also be comprehended in y^e Lords prayer, * 1.604 (for it comprehendeth all thinges be∣longing to true prayer, therefore it conteineth thanksgiuing also:) yet af∣ter the expoūding of that I also would intreate of this by it selfe, least by mingling of things there rise a confu∣sion or disorder in our mindes. And truely the Lord requireth thankesgi∣uing of vs: of whiche thinge there are extant in the holy Scriptures argu∣ments not a fewe. For howe many praises, reioycings, & thanksgiuings, are read in the Psalmes, written and left both of Dauid, and of other Pro∣phets? And in the lawe also the Lord instituted a peculiar kinde of oblation and sacrifice, whiche wee haue said is called the Eucharist or the sacrifice of thankesgiuing. What thing else was the supper of the Passeouer, but a thankesgiuing, for the deliueraunce out of the Aegyptian captiuitie?

Surely, oure Lord Iesus Christe, both instituting a remembraunce of all his benefits, and especially of the redemption purchased by his death, and knitting vpp all sacrifices in bre∣uitie, deliuered the Eucharist or sa∣cramente of thankesgiuinge to his church. As wee will declare in place conuenient, and haue partly shewed in our former sermons. Mankinde in prosperitie is all vppon lustinesse and iollitie, and séeldome times thin∣keth with himselfe frō whence prospe∣ritie cōmeth: so he doth not set by those spirituall mysteries and benefites so much as otherwise hee ought. But they séeme to be swine and not men, which doe not onely not set by the be∣nefites of God as they ought, but doe moreouer contemne them, and tread them vnder féete. The heauie iudge∣ment of God doth tarrie for them. Furthermore the sacrifice of praise & thankesgiuing is due to God onely. * 1.605 For he is the onely giuer and authour of all good things, though in the meane while he vse the meanes and ministe∣rie of men and other creatures. Some prince sendeth vnto thée a most royall gift, and that by a courtier not of the lowest degrée, but a most chosen man: yet to him neuerthelesse though he bée a noble man, thou giuest not thankes, but to the prince, from whome the gift came: howbeit in the meane while thou doest honestly confesse that the Courtier herein bestowed his labour for thy sake. But he had not bestowed it vnlesse his prince had so commaun∣ded, and so the whole benefite at the * 1.606 length redoundeth vnto y^e prince him selfe, euen vnto him alone. And as all our inuocation or calling vppon God is acceptable vnto GOD the father, thorough Iesus Christe oure Lord: so no thankesgiuing of ours, is accepta∣ble vnto God, vnlesse it bee offered

through Iesus Christe. For hetherto perteyneth the mysterie of the altar of incense, whereof mention is made in the ceremonies of the lawe. But the Apostle also sayth, Giue thankes * 1.607 alwayes for all things vnto God and the father, in the name of our Lorde Iesus Christ. And againe he saith, By * 1.608 him wee offer sacrifice of prayse al∣wayes to God, that is, the fruite of lippes confessing his name.

But that we may be thankefull * 1.609 for all the benefites of God, and offer continuall thankesgiuing vnto God, it is néedefull firste to acknowledge and well to weigh with oure selues the benefites of God. For these being not yet knowne or rightly weyed, our mynde is not set on fire to gyue God thankes for his benefites. And these are indéede diuers, yea they are infinit. For they are priuate & publi∣que, generall and speciall, spirituall & corporal, temporal and eternall, ec∣clesiasticall and politicall, singular and excellent. But who can reckon vp all their kindes and partes? God created, beautified, garnished, and made this worlde fruitfull for man. To the ministerie of this he seuerally appointeth angelicall spirites, whom hee had created ministers for him selfe. He giueth vs soules and bodies, which he furnisheth and storeth with infinite gifts and abilities, and that, which farre passeth all other benefits, he loosed man being intangled in sin, he deliuered him being a bondslaue to the diuell. For the sonne of GOD setteth vs frée into the libertie of the sonnes of God: by dying, he quicke∣neth: by sheading his bloud, he pur∣geth and cleanseth: he giueth vs with his spirite, whereby we may be gui∣ded and preserued in this banishe∣ment, vntill we be receiued into that oure euerlasting and true countrie. They that consider these thinges with a true fayth, can not choose but be rapte into the prayse and setting foorth of Gods▪ goodnesse, and into a wondering at a thing doubtlesse to be maruelled at, that the gratious and mightie God hath suche a special care of men, than whome this earth hath nothing either more wretched or mi∣serable. Here the Saints of God are destitute of words. Neither haue they * 1.610 words méete enough for this so great a matter. Dauid cryeth, O Lorde our God howe woonderfull is thy name in all the worlde, for that thou hast * 1.611 set thy glorie aboue the heauens, and as followeth in the eight Psal. And againe the same, Who am I O Lorde God? and what is the house of my father, that thou hast brought me hitherto? (or so aduaunced me?) And what can Dauid say further vn∣to * 1.612 thee? for thou Lord God knowest thy seruant, and so foorth as followeth in the 2. booke of Samuel, cha. 7. The same Dauid hath set downe a moste notable forme of blessing or praising, or giuing thankes vnto God, in y^e 103 Psal. whiche beginneth thus, Blesse the Lorde O my soule, and all that is within me blesse his holy name. Blesse the Lord O my soule, and for∣get not all his benefites, who forgi∣ueth al thy wickednesse. And so forth. But what néede any more wordes? The Lordes prayer may be a moste perfect forme of praysing God, and giuing thankes to God, for all his be∣nefites, & serue in stead of many. For as the preface and all the petitions do call vnto our remembraunce, and absolutely set foorthe vnto vs Gods greatest benefites, most liberally be∣stowed vpō vs, & also vpō al other: so if we consider y^t it is our dutie ••o giue

thanks to God for euery one of these, and by and by beginne, euen at the beginning of the Lordes prayer, to weighe this chiefly with our selues, that God the father, of his vnspeake∣able mercie to vs ward, hath adopted vs miserable sinners into the num∣ber of sonnes, by whome he will be sanctified, and in whom he wil reigne and at the laste also translate vnto his euerlasting kingdome: that I maye speake nothing of other petiti∣ons, what plentifull matter, of pray∣sing God, and giuing thankes vnto him, shall be ministred? But these thinges are better and more rightly vnderstood by good, godly, and deuout exercise, than by preceptes thoughe neuer so diligent.

And the Lord doth so much estéeme this thankes giuing offered vnto him * 1.613 with true humilitie of mynde and al∣so faith, that he receiueth it, and coun∣teth it for a most acceptable sacrifice. Of this thing there is very often mē∣tion in the olde Testament, as when it is sayde, Who so euer offereth me thankes and prayse, hee honoureth * 1.614 me, I will not reproue thee, bycause of thy sacrifices, I will take no bul∣lockes out of thy house, nor goates out of thy fouldes. Offer vnto God the sacrifice of prayse, and paye thy vowes vnto the most highest. And call vpon me in the day of trouble, I will heare thee (and deliuer thée) and thou shalt glorifie me. Againe, I wil offer vnto thee the sacrifice of than∣kesgiuing, * 1.615 and I will call vppon the name of the Lorde. And Oseas also sayth, Take these wordes with you, * 1.616 and turne ye to the Lord, and say vn∣to him, O for giue vs all our sinnes, & receiue vs gratiously (Nim recht fur gut) and then will we offer the cal∣ues of our lippes vnto thee. After which maner Malachie also hath left written, I haue no pleasure in you, sayth the Lorde of hoastes, neyther * 1.617 will I receiue an offering at youre hande. For from the rising of the Sunne vnto the going downe of the same, my name is greate among the Gentiles: and in euery place incense and a pure offering shall bee offered to my name, for my name is greate a∣mong the Gentiles, sayth the Lord of hoastes,

Furthermore, this Pure offering, al y^e old interpreters w^t great cōsent, Irenaeus chiefly & Tertullian, doe in∣terprete Eucharistia, that is to say, prayses and thankesgiuinges, and prayer procéeding from a pure heart, and a good conscience, and an vnfeig∣ned fayth. Truely for no other cause haue the auncient fathers called the Euchariste or mysticall Supper of Christe, a sacrifice, than for that in it prayse and thankesgiuing is offered vnto God. For the Apostle Paule sheweth that Christe was once offe∣red, and that he can not be offered of∣ten or any more.

For great is the worthinesse, po∣wer, * 1.618 and vertue, not onely of prayse or thankesgiuing, but also of prayer wholy, I meane of inuocation also it selfe. Whereof although I haue al∣ready spoken somewhat, where I de∣clared that our prayers are effectual, yet do I adde these fewe words. The Saintes truely had a most ardent de∣sire of praying, bycause of the won∣derfull force of prayer.

For that I maye say nothing of those moste auncient fathers before and anonafter the floud, did not Abra∣ham praye when he receiued the pro∣mises? and as often as he chaunged his dwelling, did not he call vppon God? At his prayer king Abimelech

is deliuered from death, and barren∣nes, whiche the Lord being displeased layed vppon his house is cured. Iacob powred forth most ardent prayers vn∣to God, and receiued of him inestima∣ble benefits. In Exodus Moses pray∣eth, not once, but often, and taketh a∣way the plagues from the Aegyptiās, which the Lord by his iust iudgement had brought vppon them. At the pra∣yer of Moses the Amalechites turne their backes: and when he ceassed or left off, the Israelites fledd away. A∣gaine, when the fire of the Lord de∣uoured the vttmost parts of the tents of Israel, they cried vnto Moses, and Moses againe cried vnto the lord, and soudeinly the fire that deuoured them was consumed. Againe, the people murmured against the Lord, and ven∣geaunce is prepared, but Moses by milde & continuall prayer quencheth the wrath of God. For it is said vnto him, I haue let them goe according to thy word. Anon after when the peo∣ple began a fresh to murmur against Moses and Aaron, and that the venge∣aunce of God had alreadie consumed foureteene thousand & seuen hundred men, Aaron at the commaundement of Moses, burneth incense, and stan∣ding betwéne the dead and those that were liuing, howbeit néere and ap∣pointed to death, hee pleadeth for and obteineth pardon by prayers. Innu∣merable other of this kinde are read of Moses. Iosue, Moses successour, by prayers, made the course of the sunne and moone so long to stay, vntil he had reuenged himselfe vpon his enimies. Anna, without any voyce heard, by prayer putteth from her the reproche of barrennes, and forthwith is made a fruitfull mother of verie many chil∣dren. Samuel the most godly sonne of godly Anna, by prayer vanquisheth the Philistin••s, and soudeinely in the time of Haruest raised vpp a mightie tempest of thunder and raine. Wée doe also read things not vnlike of He∣lias. Ionas in like manner prayed in the Whales bellie, and was cast on the shore safe. Iosaphat, and Ezechi∣as, most religious kinges, by prayers powred foorth vnto God by faith, doe triumphe ouer their most puissaunt enimies. Nehemias asked nothing of his king, before hee had first prayed to the Lord of heauen, therefore hée ob∣teined all thinges. The most vali∣aunt and man-like stomacht. Iudith, by prayer ouerthrew and slue Holo∣phernes, y^e most proud enimie of Gods people, and the terrour of all nations. And as Daniel brought all his affai∣res to passe by prayers vnto God: so Hester tooke a déede in hand that was necessarie for Gods people, and with thrée dayes fasting, and daily prayers bringeth it to an happie end. In the most blessed, and most desired birth of our Lord IESVS, companies of an∣gels are heard singing praises toge∣ther vnto God. What, and did not oure Lord when his life was in ex∣treme daunger beetake him selfe to prayer, and by and by heard the voice of an angel comforting him?

The Apostles together with the rest of the church pray with one accord, a∣bout the third houre of the day, and a∣non they receiue the holy Ghost. And when the Apostles were in daungers, the church crieth suppliantly for Gods help, and presently without delay fin∣deth succour. They receiue much li∣bertie to speake & woorke very great signes and myracles among the peo∣ple. Peter by an Angel of God, is brought out of a verie strong and fen∣ced prison. What should I speake of Paule and Silas praying and pray∣sing

the Lord in prison? Is it not read that y^e foundations of the prison were all shaken with an earthquake, and by that occasion the kéeper of the prison was turned vnto God? Examples of which sort truely I could bring innu∣merable, but that I am persuaded that to the Godly these are sufficient. And faithfull men doe not attribute these forces, effects, or vertues to pra∣yer, as to a worke of ours, but as pro∣céeding from faith, and so to God him∣selfe, whiche promiseth these thinges, and perfourmeth them to the faithful. For the iudgement of Paul touching these is knowen, in the 11. to the He∣brues, and that all glorie is due to one God. Who vouchsafe so to illuminate all our mindes, that our prayer may al∣wayes please him. Amen.

¶ Of signes, and the manner of signes, of Sacramentall signes, what a Sa∣crament is, of whome, for what causes, and howe many Sacra∣mentes were instituted of Christe for the Christian Churche. Of what things they do consist, how these are cōsecrated, how the signe and the thing signified in the Sacra∣ments are either ioyned together or distingui∣shed, & of the kind of speeches vsed in the Sacraments.

¶ The sixt Sermon.

THE treatise vppon the sacramentes re∣maineth, which wée heard is ioyned to y^e woord of God and prayer. But in spe∣king of sacraments deliuered by Christ our king and high priest, and receiued and lawfully vsed of his holy and catholique Churche, I will by Gods grace and assistance, ob∣serue this order, first to entreate of them generally, and thā particularly, or seuerally. And heere before hand I wil determine vppon the certeine sig∣nification of a signe or Sacrament, wherein if I shalbe somewhat longe or tedious, I craue pardon (déerly be∣loued) therefore, for I hope it shal not be altogether fruitlesse. Signum, a signe, the Latine writers call a token, a representing, a marke, and shew of * 1.619 some thing that hath signification. So say Tullie and Fabius. Fabius sayeth. Some call Signum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thoughe some terme it Indicium, other some Vestigium, a marke or token where∣by a thing is vnderstood, as slaughter by bloud. S. Aurelius Augustine the famous Ecclestastical writer, Cap. 4. De magistro, sayth, We generally call all those things signes which signifie somewhat, where also we finde words to bee. Againe, Lib. 2. de doctrina Christiana, cap. 1. he saith, A signe is a thing beside the semblance, whiche it layeth before our senses, making of it selfe somethinge to come into oure mind or thought, as by seeing smoke, we beleue there is fire. The said Aur. * 1.620 August. doth diuide signes into signes naturall, and signes giuen. Naturall he calleth those, whiche without any wil or affection to signifie, beside thē∣selues make something else to be kno∣wen, as is smoke signifying fire. For

smoke hath not any will in it selfe to signifie. Signes giuen are those, which all liuing creatures do giue one to an other, to declare as well as they cā the affections of their mind, or any thing which they cōceiue, meane, or vnder∣stand. And signes giuen hee diuideth againe by the senses. For some belong to the eyes, as the ensignes or banners of Capteines, mouing of the hands, & all the members. Some againe belong to the eares, as the trumpet and other instruments of musicke, yea & words themselues, which are chiefe & prin∣cipall among men, when they intend to make their meaning knowen. Vn∣to smelling hee referreth that sweete sauour of oyntment mētioned in the * 1.621 Gospel, whereby it pleaseth the Lord to signifie somewhat. To the tast hee referreth the supper of the Lord, For (saith he) by the tasting of the sacra∣ment of his bodie and bloud, he gaue * 1.622 or made a signe of his will. He addeth also an exāple of touching, And whē the woman by touching the hemme of his vesture is made whole, that is not a signe of nothing, but signifieth * 1.623 somewhat. In this manner hath Au∣gustine entreated of the kinds & diffe∣rences of signes. Other also whose opiniō doth not much differ from hi••, * 1.624 distinguish signes according to the or∣der of times. For of signes (say they) some are of thinges present; some of thinges past; and some of thinges to come. They thincke them signes of thinges present, whiche signifie those things to be presēt which are signifi∣ed: as y^e Iuie garlād hāging for a signe doth giue vs to vnderstand that there is 〈◊〉〈◊〉 to be fould, where it is hanged vp. The signes whiche our maister Christ wrought; did signifie that the Mess••s, and the kingdome of god pro∣mised by the prophetes was come. * 1.625 Vnder signes pa••t they comprise all tumbes, monuments of the dead, and those stones pitched of Iosue in the middest of Iordane, signifying to them * 1.626 which came after what was done in times before. The fléece did giue to Gedeon, a signe of thinges to come, y^• * 1.627 is to say, a signe of the victorie whiche he should haue ouer his enimies.

But those signes being well consi∣dered * 1.628 & not neglected, maye more am∣plie and plainly be diuided into other signes wherof some are giuen of men, and some ordeined of God himselfe. Signes or tokens are giuen of men, whereby they shew and signifie some thing, and by the which also they kéepe some thing in memorie among men, or do as it were seale vpp that, which they would haue certeine & sure. Af∣ter this maner is euery description or * 1.629 picture demonstratiue called a signe. For in Ezechiel, cap. 4. Hierusalem * 1.630 which was portrayed in a tyle, is cal∣led a signe. They also in ancient time termed the images of the dead, signes, because by those images they would renue a freshe the memorie of them, whose signes they were called, & kéepe them in remēbrance, as if they were aliue. Yea, and the holy scripture cal∣leth idols signes, as it appeareth in E∣saie, cap. 45. and the 2. Paralip. 33. So stones beeing sett or layed to marke out any thing, as land marks, and all tumbes or monumentes are signes. Raha•• of Hiericho said to y^e Israelits, Giue me a signe by oath, that you wil shew mercie to me, and they g••ue her a rope to hange out of her wi••••owe. Behold the rope was a signe 〈…〉〈…〉 faith and trueth, wherewith the 〈…〉〈…〉 (as yee would say) seale themselues surely and without all dissimulation, to take diligent héede that Raha•• should not be destroyed.

We Zwicers terme such signes gi∣uen or receiued in confirmation of faith and trueth, Wortzeichen, bee∣cause they are added to the woordes, and doe as it were seale them, and Warzeichen also, because by them we doe as it were giue wittnesse that in good faith, and without all fraude or guile we will performe that in déede, which we promised in word.

Nowe these kinde of signes are of diuers sortes. For some are mute or * 1.631 dumbe, and perteine to the sense of the eyes, of which sort are y^e standards vsed in warre, crosses, banners, fla∣ming fiers, whereof mention is made Num. 2. Psal. 73. &c. Neither is any man able to reckon vp all of this sort: for euer & anon new come in as plea∣seth men. Iudas gaue a signe vnto his companie, Whomesoeuer (sayeth he) I shall kisse, that same is hee, take * 1.632 him. The ioyning of right handes, whiche pertayneth to the sense of fée∣ling, is a signe of faithfulnes, helpe, and fellowshipp, yea, it is a dumbe signe, whiche signe Paule calleth the Right hand of fellowship. Hitherto * 1.633 belong diuers mouings and gestures. Some of them are pertayning to the voice, which are conceiued by hearing, and are vttered by mans voice, or by the sound of things which haue no life. By mans voyce are vttered woords, whistling, & whatsoeuer other things are of this kinde, wherevnto watch∣woords vttered by the voice, maye be added, as Schiboleth in the 12. Chap. * 1.634 of the Iudges.

Moreouer, voices without life are they whiche are made by trumpets, flutes, hornes, gunnes, drumbes, by ringing of bells and sounding instru∣mentes, which also extend very farre and largely. Now signes are giuen of * 1.635 God to this end, to teach & admonishe vs of thinges to come, or of thinges past, either that they may after a sort lay before the eyes of the beholders, & represent in a certaine likenesse the thinges themselues whereof they are signes: or else that they maye (as it were) seale the promises and woords of God with some visible ceremonie celebrated of men by Gods instituti∣on: to be short, that they might ex∣ercise oure faith, and gather together those whiche are scattered into one as∣semblie or companie. And these are not all of one sort, but do much differ betwéene themselues. For some haue * 1.636 their beginning of naturall causes, and yet neuerthelesse are giuen as signes of God, to put vs in minde of things past, or to renue his promises, and to teache men thinges that haue béene done, of which kind is the raine∣bowe, mentioned by Moses Gen. 9. For when the floud ceassed, that God made a newe league with Noah, and ordeined the rainebowe for a signe of his couenaunt, he made it not a new, but beeing made long afore, & appea∣ring by natural causes, by a newe in∣stitution he consecrated it, to the in∣tent it might cause vs to call to our re∣membrance the floud, and as it were renue the promise of God, that is to say, that it should neuer come to passe againe, that the earth should be drow∣ned with water. Now this signe hath not any ceremonie ordeined, wherby it might bée celebrated amonge men, neither doth it gather vs together in∣to the societie of any bodie or fellow∣ship. But this signe is referred chiefly to God, saying: I will sett my raine∣bowe in the clouds, that when I see it, I may remember the euerlasting co∣uenant made betweene mee and you. Not much vnlike to this are signes & * 1.637 wonders, signes & say in the Sunne,

the moone, and the starres, whiche doe forewarne men of destruction and ca∣lamities * 1.638 to come, vnlesse by repen∣tance they amende: but neither haue these any ceremonie ordeined, to cele∣brate the remembrance of them, or to gather vs together, &c.

Againe, there be other signes alto∣gether myraculous, not naturall, * 1.639 thoughe there bée naturall thinges in them, of which sort Gedeons fléece is, and the shadowe of the Sunne going backe in the diall of king Ezechias. * 1.640 These signes as we read them to haue béene once shewed, so by no instituti∣on are they commaunded to bée fol∣lowed, or for some certeine end to bée celebrated. To Ezechias they were giuen at that time, to signifie & witt∣nesse the victorie which he shuld haue against his enimies, and the recoue∣rie of his health. Altogether & méere∣ly meruailous are those things which in the last of Marke, by oure Lord Ie∣sus Christe are called signes, giftes I meane of healing, and speaking with tongues, giuen vnto & bestowed vpon men, not by any power of mā, or ver∣tue of healing in him, but by the power and vertue of Christ onely. Those sig∣nes declared vnto men, that that was the true and vndoubted preaching of the Gospell whereby Christe is decla∣red to bee Lord of all, Lord of life and death, of Sathan, & of hell also it selfe. For nowe when through the name of Christe the dead doe rise, and diseases being driuē out go their way, by these verie signes it is proued that that is true, which is said, that Christ is Lord of all things. So the wonders which Moses & Aaron wrought in Aegypt, Exod. 4. are called in the Scripture signes. For they were witnesses both of Gods lawefull sending, & tokens of his mightie power to be executed a∣gainst Aegypt, but neither had these any ceremonie, nether gathered toge∣ther into any societie.

Now also we read that some signes are paradigmaticall, that is, vsed in * 1.641 déede of men, but not without Gods commaundement, that these also may be said to be signes from God. Those be altogether frée from myracles, and in déede not onely fetched from natu∣ral things, but also from things méere common and vsual, as were y^e bands, pitcher, and chaines of y^e holy prophet Ieremie, whereby, beeing willed of God so to doe, hee layed before them * 1.642 those thinges in a certaine euident fourme and figure, I meane, in a visi∣ble signe to be séene with mens eyes, which by his preaching he prophecied should fall vppon them. The like wée maye sée in Ezech. the 17. and 24. cap. These signes paradigmaticall or for exāple, are in some things like to those exercises of Rhetorique, called Chriae Actiuę, yea rather they are certeine mixt Chriae, so termed, for that they consist partly in woords and partly in déeds. Aphthonius defineth an Actiue Chrię, To be that which declareth & plainely sheweth a thinge by action, deed, or gesture. As when Pythagoras was demaunded, how long mans life lasted? He for a while stood still, y^t they might looke vppon him, but anon hée shrunke away and withdrew himselfe out of their sight, after that manner & action signifying, y^e mans life is but short & momentanie. But in the scrip∣ture for the most part are sett downe Chrię, cōsisting of word & déed, as whē Christ toke a little child, and set him in the middest of his disciples, and spake these words, Verilie I saye vnto you, * 1.643 except ye shall turne and beecome as little children, ye shall not enter into the kingdome of heauen. But these

actions or signes haue not the institu∣tion and commaundement of God, charging vs to renue this very action by solemne celebrating the same. Ne∣uertheles * 1.644 sacramentall signes haue some affinitie with these, namely bap∣tisme and the Lords supper. For they are giuen vnto vs from aboue, & are taken from naturall thinges, without any myracle, yea, they are instituted vnder the fourme of naturall and sen∣sible things, and in such things as are verie common, water, bread, and wine. This they haue common with other signes giuen of God, in that they renue thinges past, and shadowe out thinges to come, and by a signe do re∣present thinges signified. They differ peculiarlie from other signes, in that they haue ceremonies ioyned with y^e commaundement of God, which cere∣monies, hee hath commaunded his church to solemnize. And this also is peculiar to them, y^t being seals of gods promises, they couple vs visiblye to God, and to all the sainctes, & they are dedicated to y^e most holy mysteries of God in Christ. Of these I wil intreate more largly and diligently hereafter.

The sacramentall signes of Christ and of Christ his church, namely whi∣che * 1.645 Christ our Lord hath deliuered to his church, and which his church hath receiued of him, and do lawfully vse, y^e same are called of Latine writers by the name of Sacraments. But y^e word is not found in the whole Scripture, sauing that it is read to be vsed of In∣terpretours: howbeit, the word Signe is oft in the scriptures, and that which helpeth for our purpose, is most signi∣cantly set down in Gen. 17. & Rom. 4. In the meane while we do not reiecte the Latine word Sacramentū, a sacra∣ment, as lightly regarding it, neither yet reiecting it do we forge or deuise a new. I likewel enough of y^e word Sa∣cramēt, so it be vsed lawfully. S. Au∣gust. in his. 5. epist. to Marcellin{us} saith, It were too long to dispute of the di∣uersitie of signes, which whē they per∣teine to holy things, are termed sacra∣ments. From whēce doubtles sprange that cōmon definition or descriptiō, A Sacrament is a signe of an holy thing, which as it cannot be reiected, so there is none but séeth, that in it the nature of the thing is not fully cōprehended or expressed, neither is it separated frō those thinges whiche also are holy sig∣nes. There is another definition ther∣fore brought forth and vsed, which is in déed more perfect than the other, A sacrament is a visible signe of an inui∣ble grace. But because this also doeth not in all poinctes expresse the nature of the thing: this definition following séemeth vnto many more allowable, which is after this manner: Sacra∣ments are ceremonies, wherwith god exerciseth his people, first to stirr vp, increase, and mainteine their faith: then to the end to testifie before men his religion. This is a true and right definition. But what if you define a * 1.646 sacrament somewhat more fully and largely in this manner? Sacramentes are holy actions consisting of wordes or promises of the Gospell, or of pre∣scripte rites or Ceremonies, giuen for this ende to the Churche of God from heauen, to bee wittnesses and seales of the preaching of the Gospel, to exercise & trie faith, and by earth∣ly and visible thinges to represent & sett before our eyes the deepe myste∣ries of God, to bee short, to gather to gether a visible Church or congrega∣tion, and to admonishe them of their duetie. This definition truely is farre fett, large, and many fold, a definiti∣on, I say, gathered of many parts, but

we meane to goe to it simplie & plain∣ly, & to lay forth the whole matter be∣fore your eyes to be séen, then wil we make manifest euery part therof, and confirme the same w^t testimonies of scripture. Now y^t I may fully intreat * 1.647 of the names y^e are giuen to this thing, I finde that Latine writers call Sa∣crament an oath or a religious bond: because it was not done (as I thinke) thoroughly and to the proofe, without certeine ceremonies. M. Varro in his second booke De lingua Latina, decla∣ring what it is to contend with an oth sayth, The plaintife & the defendant, eche of them in some thinges gaged down at the place appointed for that purpose, fiue hūdred peeces of siluer, and also in other thinges a sett num∣ber of ounces, so that he which reco∣uered in iudgement should haue his gage againe, but hee whiche was cast should forfaite it to the treasurie. Since therefore by intermeddling of holy thinges through partaking of the sacraments, we are boūd to God and to all the saincts, as it were by obliga∣tion, and that God himselfe also by y^e testimonie of the sacraments, hath as it were by an oathe bound himselfe to vs, it appeareth y^t the name of sacra∣ment is very aptly & properly applied to our signes. We read also in La∣tine writers of an oath that souldiers * 1.648 vsed to take. For it was not lawefull for thē to fight vnlesse they were put to their oath and sworne. They toke a solemne oath, hauing one to recite the fourme of the oathe to them woord by word, (as Vegetius saieth in his booke Deremilitari) y^t they would stoutly & readily do whatsoeuer their capiteine commaunded them, and y^t they would neuer forsake the field in the defence of the common weale of Rome. They had a donatiō giuen vnto ech of them as it were a pledge or earnest, they gaue vp their names to be inrolled, & were marked that they might be kno∣wen frō other souldiers. Now because wee by our sacramentes, specially by baptisme, are receiued & inrolled to be Christes souldiers, and by receiuing y^e sacraments doe professe and witnesse our selues to be vnder Christ our cap∣taines banner, therefore not amisse, nor without reason, are the signes of Christ & his church called sacraments. In y^e meane while I will not stoutly stand in contention y^t the word Sacra∣ment was for y^e cause chiefly attribu∣ted of them in auncient time to these our signes. For Eras. Rot. a mā very wel seene in the tongues, & throughly tried in old and ancient writers none better, In Cathec. sua Symb. 5. saith, They whiche speake most exquisitly cal Sacramentū, an oth or bond, cōfir∣med by the authoritie of god & reue∣rence of religion. But our elders vsed this word to expresse that whiche the Greekes call a mysterie, which a man may call a religious secret, because the cōmon people were excluded from meddling with them. Thus farre he. Therfore the old writers did cal those signes sacraments in stéede of myste∣ries. For y^e self-same signes are called of y^e Gréeks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mysteries, which * 1.649 the Latine writers for the most part interprete holy and religious secrets, holy secrets, I say, from the celebrati∣on of which secrets the prophane com¦mon people were excluded & debarred. For Cęliusin Lectio. antiquis. suppo∣seth y^t they are called mysteries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because it beho∣ued thē which hid them, or which mini∣stred them to kéepe them close, and to shewe them to no common person. Whervppon mysteries may be well called separated & holy secrets, knowē

to them only which were ordeined for that purpose, & to be celebrated onelye of sainctes or holy men. Yet it maye séeme that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, y^t the Etymon thereof with the Gréeks, maye be of no more force than Testa∣mentum amonge the Latines, which is a wittnesse bearing of the minde. Althoughe I am not ignoraunt what some also do reason in this case. Sa∣cramentes therefore are called myste∣ries, because in a darcke speach they hide other thinges which are more ho∣ly. And Paule willingly vseth this word in his epistles. And why this word was attributed to y^e holy signes of y^e christian church, there is a plaine reason. For these thinges are onely knowen to the faithfull, and are hidd from those that are prophane and vn∣holie. And surely the preaching of the Gospel it selfe is called The mysterie of the kingdome of God, to teach vs, * 1.650 that the vncleane being shutt out, it is reuealed to the onely children of God. * 1.651 For our chiefe interpretour of myste∣ries, sayth: Cast not your pearles be∣fore swine, neither giue that which is * 1.652 holie vnto dogges. And Paule, If our Gospell lie hidd as yet, (sayth he) it is hidd in them which are lost, in whom the God of this world hath blinded the minds of them that beleeue not, 2. Cor. 4. Furthermore many of the Gréeke doctours of the Church, haue * 1.653 called our sacraments 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sym∣bola, which word is also receiued and vsed verie often of the Latines. It is deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (that is to say) Confero, to conferr or compare toge∣ther. For by comparing one thinge w^t another, symbols are made apparant and rightly perceiued. Symbolum therefore signifieth a signe, which hath relation to some other thinge, as wée said of the standard, &c. And truely a∣monge the Grecians in old time the vse of symbols or signes was diuers, for in their sacrifices they had their symbols, signes (I say) Allegorically meaning something, as in the sacrifi∣ces of Bacchus, a siue was their sym∣bole or signe, & the same they carried about when they were well tippled: thereby signifying y^• such as be dron∣ken are blabbes, and can kéep nothing in secret. What if I can proue that o∣pinions of men cōteyning somewhat of déepe vnderstanding by an allego∣rie or dark speach are called symbols? For Pythagoras his symbols are wel enough knowen. So mysticall diuini∣tie began to be called symbolicall bée∣cause it was inwrapped in more hidd and secrete mysteries. So that is my∣stical which is darkely vttered, and in maner of a riddle, hauing in it a farre contrarie meaning than by wordes it séemeth to offer. Againe, the gift and token of faith & trueth whiche by mu∣tual consent passeth betwéene y^e bride and the bridegrome, wherby it is not lawefull for them to shrincke or goe backe from their word, promise, or co∣uenaunt, is called a symbole. Fur∣thermore to souldiers also seruing vn∣der one and the same banner, symbols or badges were giuen. Vnto certeine confederate cities in like maner, and ioyned together in league of friend∣ship, to the end that they might go safe¦ly to the bordering cities, & to those which toke parts with them, symbols or mutuall signes were giuen, that is to say, tokens, whiche being shewed & séene, they gaue eche other gentle and curteous interteinement, as to their league-fellowes, companions and singular friends. The auncient wri∣ters therfore herevppon haue applied this word symbol to our sacraments,

bycause they represente and shewe vnto vs the excéeding great and déepe mysteries of good: they are Allegorical & Aenigmatical, hard & dark to vnder¦stand, bycause the Lord him selfe by y^e institution of his Sacraments, hath bounde him selfe vnto vs, and we a∣gaine by the partaking of them, doe binde our selues to him, and to all the Saints, testifying and openly profes∣sing to fighte stoutly and valiauntly vnder the Lordes banner. Moreouer these holy symbols or signes, doe ad∣monishe and put vs in mynde of bro∣therly loue and concord, and that we remēber to loue thē most entirely & w^t al our hart, as Gods children & our brethren, which are cōmunicants or partakers with vs of the same table, and are washed cleane by the same baptisme. Thus much concerning sa∣craments, what they are, by what names they are called, and why they are so called, let it be sufficient that we haue briefly noted.

Setting aside all other thinges, it séemeth necessarie firste of all to de∣clare * 1.654 and shewe who was the author of the sacraments, and for what cau∣ses they were instituted. All men in a manner confesse that God alone is the authour of sacraments, and not men, nor yet the Church it selfe. An odde man there is among the schole∣men, which teacheth the Churche this lesson, to wit, that she should remem∣ber she is no Ladie or mistresse ouer the sacraments, but a seruant or mi∣nister, and that she hath no more po∣wer or authoritie to institute anye fourme of a sacrament, than she hath to abrogate any law of god. Aquinas also Part. 3. quaest. 46. ariculo. 2. saith, He instituteth or is the authour of a thing, which giueth it force and ver∣tue: but the vertue and power of the sacraments commeth from God a∣lone, therefore God alone is of po∣wer to institute or make sacraments. And in déede God alone is of power to institute the true seruice and wor∣ship: but sacraments belong to his seruice and worship, therefore God a∣lone doth institute sacraments. If a∣ny * 1.655 one in the olde testament had offe∣red sacrifice whiche God commaun∣ded not, or offered it not after that manner that God willed it to be of∣fered, it was not only nothing auail∣able vnto him, but also his offence in so doing was rewarded with moste terrible and fearefull punishment. Who knoweth not that the sonnes of Aaron, for offering strange fire, were * 1.656 horribly burnt and scortcht vp with fire which fell downe from heauen? Suche sacrifices therefore displease God, as prophane or vnholy, neyther deserue they to be called lawfull sa∣craments, whiche haue not God him selfe for their authour. Herevnto is added, that sacraments are testimo∣nies, and as it were seales of Gods good will and fauour toward vs. And who I pray you can better, more vp∣rightly, or more assuredly beare wit∣nesse of Gods good will to vs-warde, than God him selfe? In no wise de∣serueth that to be called or counted the seale of God, whereto he neyther set his hand, nor printed it with his owne marke, yea, it is a counterfet seale, bycause it cōmeth not frō God, and yet in the meane time beareth a shew outwardly of the name of god. In this behalfe is reade that saying of S. Augustine, whiche is in euerie mans mouth, The worde is added to the element, and there is made a sa∣crament. Whereby we gather, that in the institution of sacraments, the worde of God obteyneth principall

place, and hath most adoe. The word I say of God, not the worde of men, nor yet of the Church: Wherevpon it followeth, that the signe ought to haue his procéeding euen from God him selfe, and not from any manner of mē, be they neuer so many, be they neuer so clearklike or lerned, be they neuer so harmlesse and holy of life: of that nowe there can be no other au∣thour of Sacraments than God him selfe alone.

As we doe receiue the worde of * 1.657 saluation and grace: so it is néedefull also that we receiue the signes of grace. Although the worde of God be preached vnto vs by men, yet we re∣ceiue it not as the worde of man, but as the worde of God, according to that saying of the Apostle, When ye had receiued the worde of God whi∣che ye hearde of vs, ye receyued it not as the worde of men (but as it is * 1.658 in deede) the woorde of GOD. It is behoneful for vs, to haue respect to the first authour thereof, who when he sent abroade his disciples, sayde, Goe into the whole worlde, and preache the Gospell to all creatures, * 1.659 teaching them to obserue what so e∣uer I haue commaunded you, and baptising them in the name of the Father, and of the Sonne, and of the holie Ghoste. He that heareth you, heareth mee, and he which despiseth * 1.660 you, despiseth me. And therefore al∣beit by the handes of men the Sacra∣mentes are ministred, yet are they not receyued of the godly and re∣ligious, as procéeding from men, but as it were from the hande of GOD him selfe, the first and principall au∣thour of the same.

To this belongeth the question, which Christe our Lorde asked in the Gospell, saying: The Baptisme of Iohn, was it from heauen, or of men? * 1.661 Truely Iohn, who did baptise, was a man: but in that he baptised, he baptised according to Gods institu∣tion and ordinaunce: and therefore the baptisme of Iohn was from hea∣uen, though the water (wherewith he baptised) flowed out of the bottome∣lesse depthe into the riuer Iordan, and Iohn him selfe conuersaunt on the earth. To this also notably a∣gréeth that which Paule sayth, That * 1.662 whiche I deliuered vnto you, I re∣ceyued of the Lorde. Therefore although Sainte Paule were a man, yea, and a sinner too, yet that whiche he deliuered to the Churche, he did not deliuer it as from him selfe, or as any inuention of man, but as Christ had deliuered the same, so that it is not his, or mans, but Christes tradition, a diuine and heauenly tra∣dition. Besides this, oure highe Prieste and euerlasting Byshoppe woorketh, euen at this daye, in his Churche, whose ministerie they exe∣cute, that is, at whose commaunde∣ment they baptise, and according to whose institution, they which are the stewardes or disposers of the myste∣ries of GOD, minister the holie Sa∣cramentes of the Lordes Supper. The institution therefore of the Sa∣cramentes must be acknowledged of vs, to be the verie worke of GOD. And thus farre touching the authour of Sacramentes.

Peter Lombard in his sentences * 1.663 reckoneth vp thrée causes why Sa∣cramentes were instituted, that is to say, why spirituall and heauenly thinges were deliuered and com∣mitted vnto vs vnder visible signes, fourmes and ceremonies: the first of

whiche is so colde and weake, that I am loathe to moue it to memorie. He placeth merite in that that by Gods gouernement and direction (as he affirmeth) man séeketh saluation in thinges baser and inferioure to him selfe. Vnto the whiche he ad∣deth this afterward, Although not in them, yet in GOD through them he séeketh saluation: which also vnadui∣sedly enoughe he hath vttered, and not sufficiently considered. The o∣ther two causes, to wit, that Sacra∣mentes were inuented and ordeined vnder visible signes for oure instruc∣tion and exercise, séeme not altoge∣ther absurde or disagréeing from rea∣son.

The truest and most proper cause why Sacramentes be instituted vn∣der visible signes, séemeth partly to be Gods goodnesse, and partly also mans weakenesse. For verie hard∣ly doe we reache vnto the knowledge of heauenly thinges, if without any visible ••ourme, as they bee in their owne nature pure and excellent, they be layde before oure eyes: but they are better and more easily vnder∣stoode, if they be represented vnto vs vnder the figure of earthly thinges, that is to say, vnder signes familiar∣ly knowne vnto vs. As therefore our bountifull and gratious Lorde did couertly and darkely, nay rather eui∣dently and notably, set before vs to viewe the kingdome of GOD in pa∣rables or darke speaches: euen so by signes it pleased him to lay before our eies after a sort, the very same thing, and to pointe out the same vnto vs as it were painted in a table, to re∣nue it a freshe, and by liuely repre∣sentation to mainteine the remem∣braunce of the same among vs. This cause doth Iohn Chrysostome allowe as a chiefe and proper cause, who in his eightie and thrée Homilie vppon Matthewe, sayeth: The Lorde hath * 1.664 deliuered vnto vs nothing that is sensible. The thinges in deede are sensible, howbeit they haue altoge∣ther a spirituall vnderstanding or meaning. So Baptisme is ministred vnder a sensible element, namely wa∣ter, but that which is wrought there∣by, that is to say, regeneration and * 1.665 the newe byrth, doth spiritually en∣ter into the mynde. For if thou wert a bodilesse creature, hee would haue deliuered vnto thee all these giftes, bare, naked, and bodilesse, according to thy nature: but since thou hast a re¦sonable soule coupled and ioyned to thy body, therefore hath he deliuered vnto thee in sensible signes & substā∣ces, those things which are perceyued with a spiritual vnderstāding. Which I doe not alledge to this end, as if I woulde take the testimonie of man for my stay, but bicause I sée S. Iohn Chrysostome his speache according to the manner obserued and vsed in the Scripture. For who knoweth not that the Scripture is full of pa∣rables, similitudes, allegories, and fi∣guratiue speaches, whiche the holie Ghoste vseth, not for his owne, but for oure sakes? The talke whiche Christe had in the Gospell with Ni∣codemus, touching heauenly regene∣ration, is verie well knowne, where he by hidden and couert kynd of spea∣ches, of ayre, winde, and water, &c. reasoneth, saying: If I haue told you * 1.666 of earthly things, and ye beleeue not, howe will you beleeue if I shall tell you of heauenly thinges. He calleth Earthly things, y^t his doctrine of hea∣uēly regeneration or new birth, figu∣red to vs vnder earthly signes of wa∣ter & the spirit, or of aire & the winde.

And by heauenly things, he meaneth that selfe same doctrine of heauenly regeneration, nakedly deliuered to Nicodemus, without any imaginati∣on, without similitude, or sēsible sig∣nes. The Lorde therefore signifieth hereby, that men do more easily con∣ceiue and vnderstand the doctrine of heauenly thinges, when it is shado∣wed out vnder some dark and couert signe of earthly things, then when it is nakedly, & spiritually indéede deli∣uered: that by comparing together of thinges not much vnlike, it may ap∣peare, that the sacraments were for none other cause foūd out or institu∣ted thā for demonstratiō sake, to wit, that the heauenly thinges might be∣come more familiar and plaine vnto vs. In which thing we haue to mark the Analogie, which is a certeine apt∣nesse, proportion, or (as Cicero ter∣meth it) a conuenience or fit agréemēt of things, I say, knowne by their sig∣nes, that if they be sleightly passed o∣uer without this analogie, the reason of a sacrament can not be fully and perfectly vnderstoode: but this ana∣logie being diligently discussed, and obserued to the full, offereth to the beholder without any labor at al the verie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, the hid∣den and secrete meaning of a sacra∣ment. We will when we come to in∣treat of these things, do what we can to make them manifest by examples.

Whosoeuer therfore shal through∣ly * 1.667 weigh the institution of sacramēts he can not choose but extol with pray∣ses the excéeding greate goodnesse of the Lorde, who doth not onely open vnto vs miserable men the mysteries of his kingdome, but hath a singular care of mans infirmitie, whereby he framing him selfe to oure capacitie, doth after a sort stutte and stammar with vs, whilest he hauing respect to oure dulnesse & the weakenesse of our wit, doth as it were cloath and couer heauēly mysteries with earthly sym∣bols or signes, thereby most plainely and pithily opening them vnto vs, and laying them before our eyes eui∣dētly to be beheld. In this same insti∣tution * 1.668 of the sacraments, wee haue cause to extoll and prayse the wise∣dome of God: if so be we take in hand to compare great and small things to∣gether. For this custome is receiued as a lawe throughout the world, that all the wisest men, when they had oc∣casion to speake of high mysteries of wisedome, they did not by words on∣ly, but by signes and words together commende them to their hearers, to the ende that the two most noble sen∣ses in man, to wit, Hearing, and See∣ing, might be both at once vehement∣ly moued, and forceably prouoked to the consideration of the same. The vo∣lumes of heathenish philosophers are ful of examples. What say you to the Iewes, Gods olde & auncient people, did not God him selfe shewe among them verie many such kind of exam∣ples? Againe as in making leagues, or in confirming promises in earnest * 1.669 and weightie matters, men vse sig∣nes or tokens of truth to winne cre∣dite to their wordes and promises: euen so the Lord doing after the ma∣ner of men, hath added signes of his faithfulnes and truth to his euerlast∣ing couenaunt and promises of life, the sacraments I meane, wherewith he sealeth his promises, and the verie doctrine of his Gospell. Neyther is this rare or straunge vnto him. Men sweare euen by the Lorde him selfe, when they would make other beléeue certeinely, and in no case to mistrust the truth of their promises: yea, it is

read in the holy Scriptures, that the Lord him selfe tooke an othe & sware by his owne selfe, when hee ment Most aboundantly to shewe to the heires of the promises (as the Apostle sayth) the stablenesse of his counsel.

Moreouer, it was the accustomed manner among them of olde, as they were making their league or coue∣naunt, to take a beast and to diuide him in péeces, and ech of them to passe through and betwéen the péeces so di∣uided, testifying by that ceremonie, that they would yeald them selues so to be diuided, and cut in péeces, if they did not stedfastly stande to that which they promised in their league or co∣uenaunt. After the same manner the Lorde making, or renuing a league * 1.670 with Abraham, which Moses descri∣beth at large in the 15. of Genesis, he commaundeth him to take an heifer, a she goate, and a ramme, each of thē thrée yeares olde, and to diuide them in the middest, and to lay euery péece one ouer against an other, which whē Abraham had done, the Lord himselfe in the likenesse of a smoaking fornace or firebrand went betwéene the sayd péeces, that thereby Abraham might knowe, that the lande of Chanaan should of a certentie be giuen to him, and to his séede to possesse, and that all things which he had promised in that league shoulde be brought to passe. Since therfore the good and true lord is alwayes like vnto him selfe, & fra∣meth himselfe after the same manner, nowe to his Churche, as we sayde he did then: what wonder or straunge thing is it (I praye you) that he hath left vnto vs also at this day vnder vi∣sible thinges, signes and seales of his grace, and mysteries of the kingdome of God? And hitherto haue we en∣treated of the chiefe causes of Sacra∣ments for the which they were insti∣tuted. Touching the kinde & number * 1.671 of Sacraments, which hath the nexte place to that which went before, there are diuers opinions among the wri∣ters, specially of later time. For a∣moung the olde and auncient this question as an vndoubted and well knowne perfecte principle, drewe quickly to an end. But he which shal diligently search the Scriptures, shal finde that they of the old Testament had Sacraments after one kynd, and they of the newe Testament Sacra∣ments after an other kind. The Sa∣craments of the people vnder the old Testament, were circumcision and the Paschal lambe, to which were ad∣ded sacrifices, whereof I haue aboun∣dantly spoken in the thirde Decade and the sixt Sermon.

In like manner the Sacraments of the people vnder the newe Testa∣ment, that is to say, of Christians, by the writings of the Apostles, are two in number, Baptisme, & The Supper of the Lorde. But Peter Lombard reckoneth 7. Baptisme, Penance, the supper of the Lorde, Confirmation, Extreme vnction, Orders & Matri∣monie. Him followeth the whole ra∣blement of interpretours, and route of scholemen. But all the auncient doctours of the Church for the moste part do reckon vp two principall sa∣craments, among whome Tertullian in his first & fourth booke Contra Mar¦cionem: and in his booke De coro∣na militis, very plainly maketh men∣tion but of two onely, that is to saye, Baptisme and the Eucharist or sup∣per of the Lorde. And Augustine also Lib. 3. de doctr. Christiana. cap. 9. sayth, The Lorde hath not ouerbur∣thened vs with signes, but the Lorde him selfe and the doctrine of the

Apostles haue left vnto vs certeine fewe thinges in steade of many, and those most easie to be done, most re∣uerend to be vnderstoode, most pure to be obserued, as is baptisme, and the celebration of the body and bloude of the Lord. And againe to Ianua∣rius Epist. 118. he sayth: He hath knit and tyed together the fellowship of a newe people, with sacramentes in number verie fewe, in obseruing ve∣rie easie, in signification verie excel∣lent: as is baptisme consecrated in the name of the Trinitie, and the parta∣king of Christs body and bloud, and whatsoeuer thing else is commended vnto vs in the canonicall scriptures, excepte those thinges wherewith the seruitude of the olde people was bur¦dened, according to the agreeablnes of their heartes, and the time of the prophets. Which are read in the fiue books of Moses. Where, by y^e way, is to be marked that he sayth not, And whatsoeuer things else are commen∣ded vnto vs in the canonicall scrip∣tures: but, And what so euer thing else, &c. which plainely proueth that he speaketh not of Sacramentes, but of certeine obseruations bothe vsed and receyued of the Churche, as the wordes of Augustine whiche folowe do declare. Howbeit I confesse with∣out dissimulation that the same Au∣gustine elsewhere maketh mention of the Sacrament of Orders: where neuerthelesse this séemeth vnto me to be also considered, that the selfe same authour giueth the name of Sacra∣mentes to Annoynting, and to Pro∣phecie, and to Prayer, and to certeine other of this sorte, as well as he dothe to Orders: and now and then among them he reckoneth vppe the Sacra∣mentes of the Scripture, so that we may easily sée that in his workes the worde Sacrament is nowe vsed one way and sometimes an other. For he calleth these Sacraments, bicause being holie, they came from the holie Ghoste, and bycause they be holie in∣stitutions of God obserued of all that be holie: but yet so, that these differ from those Sacramentes whiche are holie actions consisting of wordes and ceremonies, and whiche gather together into one fellowshippe the partakers thereof. But Rabanus Maurus also Byshoppe of Mentze a diligent reader of Augustins works, Lib. 1. de Instit. cleric. cap. 24. sayth: Baptisme and vnction, and the body and bloude are Sacramentes, whiche for this reason are called Sacraments, bycause vnder a couert of corporall thinges, the power of GOD woor∣keth more secretely oure saluation signified by those Sacramentes: wherevppon also for their secrete and holie vertues, they are called Sacramentes. This Rabanus Mau∣rus was famous about the yeare of the Lorde eight hundreth and thirtie, so that euen by this we may gather that the auncient Apostolique Chur∣che hadde no more than two Sacra∣mentes.

I make no mention here of Am∣brose, although he in his bookes of sa∣cramentes, numbereth not so many as the companie of scholemen doe, bycause some of those workes sette foorthe in his name are not receyued of all learned men, as of his owne doing: so I little force the authoritie of the workes of Dionysius, whiche of what price and estimation they be among learned and good men, it is not needefull to declare. But howe so euer the case standeth, the holye

Scripture the onely and infallible rule of life, and of all thinges whiche are to be done in the Churche, com∣mendeth baptisme and the Lordes Supper vnto vs, as solemne insti∣tutions and Sacramentes of Christ. Those two are therefore sufficient for vs, so that we néede not be mo∣ued what so euer at anye time the subtile inuention of mans busie brayne bring against, or beside these twaine. For why? GOD neuer gaue power to any to institute Sa∣cramentes. In the means while, * 1.672 wee doe not contemne the whole∣some rites and healthfull instituti∣ons of GOD, nor yet the religious obseruations of the Church of Christ. We haue declared elswhere touching Penaunce, and Ecclesiasticall Or∣der. Of the residue, whiche latter writers doe authorize for Sacra▪∣mentes, we will speake in their con∣uenient place. So haue we also elsewhere, so farre foorthe as we tho∣ught requisite, entreated of the like∣nesse and difference of Sacramentes of the people of the olde and newe te∣stament.

Nowe let vs sée in what thinges Sacramentes consiste. By the te∣stimonie of the Scripture, and of all the godly men, they consiste in two thinges, to witte, in the signe, and the thing signified, in the worde and the rite, in the promise of the Gospell and in the ceremonie, in the out∣warde thing and the inwarde, in the earthly thing (I saye) and the hea∣uenly. And (as Irenaeus the Mar∣tyr of Christe witnesseth) in the visi∣ble thing and inuisible, in the sensi∣ble thing and the intelligible. * 1.673

For heerevnto belongeth that whiche Sainte Iohn Chrysostome vppon Matthewe sayth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: CHRIST deliuereth no∣thing vnto vs that is sensible, but vnder visible thinges, the outwarde thinges are sensible, but yet all spi∣rituall. But hee calleth those thin∣ges, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sensible, whiche are per∣ceyued by the outwarde senses, as by séeing, hearing, tasting and tou∣ching, but those thinges he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intelligible or mentall, whiche are perceyued by the mynde, the vn∣derstanding, consideration, discourse or reasoning of the mynde, not of the fleshe, but of fayth.

By the testimonie of the Scrip∣tures, this thing shall bée made ma∣nifest.. * 1.674 The Lorde sayeth to his disciples in the Gospell, Goe into the whole worlde and preache the Gospell to all creatures, and he whi∣che shall beleeue and bee baptised, shall be saued. Yee shall baptise in * 1.675 the name of the Father, and of the Sonne, and of the holie Ghoste. The same sayeth of Iohn Baptiste, Iohn baptised in the wildernesse, preaching the baptisme of repen∣taunce for the remission of sinnes. So also Sainte Luke witnesseth, that Sainte Peter sayde to the Is∣raelites: Repent yee and bee bap∣tised euerie one of you in the name * 1.676 of IESVS CHRISTE for the remission of sinnes, and yee shall re∣ceiue the gifte of the holie Ghoste.

Therefore in baptisme, water, or sprinckling of water in the name of y^e Father, and of the Sonne, and of the holie Ghost, and al that which is done of y^e church is a signe, rite, ceremonie, & outwarde thing, earthly & sensible, lying opē, & made plaine to y^e senses:

but remission of sinnes, partaking of (euerlasting) life, fellowshippe with Christ and his members, and gifts of the holy ghoste, which are giuen vnto vs by y^e grace of God through fayth in Christ Iesus, is the thing signified, the inward and heauenly thing, and that intelligible thing, whiche is not per∣ceiued but by a faythfull mynde. Af∣ter the same manner the Scripture bearing witnesse also of the Supper of the Lord, which is the other sacra∣ment of the Church, sayth: The Lord Iesus when hee had taken breade, hee * 1.677 gaue thankes and brake it, and gaue it to his disciples, and sayde, take ye, eate ye, this is my body whiche is gi∣uen for you. Likewise he tooke the cuppe and gaue it to them, saying, drinke ye all of this, for this is my bloud of the newe Testament which is shed for many for the remission of sinnes, doe this in remembraunce of me. Nowe therefore all that action which is done of the Church after the example of Christ our high Prieste, I meane, breaking of bread, the distri∣bution thereof, yea, and the banquet or receyuing of breade and wine, is the signe, rite, ceremonie, and the out¦warde or earthly thing, and also that selfe same sensible thing which lyeth open before the senses: but the intel∣ligible thing & thing signified, the in∣ward and heauenly thing is the verie body of Christ giuen for vs, and his bloud shed for the remission of sinnes, and oure redemption and fellowship which we haue with Christe and all the Saintes, yea, whiche he chiefly hath with vs.

By these things it shall be easie to determine certeinely of the names * 1.678 or termes nowe giuen to the sacra∣mēts. For they are called external or outward signes, bicause they are cor∣porall or bodily, entring outwardly into those senses, whereby they be perceyued. Contrariwise we call the thing signified, inwarde thinges, not that the thinges lye hidde included in the signes, but bycause they are per∣ceiued by the inwarde faculties, or motions of the mynde, wrought in mē by the spirit of God. So also those * 1.679 signes are termed both earthly and visible, bycause they consist of thinges taken from the earth, that is to wit, of water, breade, and wine: and by∣cause they are manifestly séene in these likenesses. To be short, the thin∣ges signified are called heauenly, and inuisible, bycause the frute of them is heauenly, & bicause they are discerned with the eyes of the mynd, or of faith, not of the body. For otherwise y^e same body and bloude of our Lorde Iesus Christ which in the supper are repre∣sented to the faythfull by the fourme of breade and wine, are not of their owne proper nature heauenly, or in∣uisible. For the body of our Lord, tou∣ching his substaunce and nature, is consubstantiall, or of the same sub∣staunce that our bodyes are of? Now the same is called heauenly, for his deliueraunce from corruption and infirmitie, or else bycause it is clarifi∣ed, not by reason of the bringing to nought or laying aside of his owne nature. The same body of his owne nature, is visible, not inuisible, resi∣dent in heauen: howbeit it is séene of the godly celebrating the supper, not with the eyes of the body, but with the eyes of the mynde or soule, there∣fore in respect of vs it is called inui∣sible, which of it selfe is not inuisible. Now the worde in the sacraments is * 1.680 called, and is indéede, a witnessing of Gods will, and a remembraunce and renuing of the benefits and promises

of God, yea and it is the institution and commaundement of God, which sheweth the author of the sacrament, with the manner & ende of the same. For the word in baptisme, is the ve∣rie same that euen now we haue re∣cited. Goe ye into all the worlde &c. In the supper of the Lord this is the word of God, Iesus tooke breade &c. And the rite, custome, and manner, howe to celebrate the supper, is to be sought out of the example of the lord, going before in y^e holy action, where∣in we comprehend bothe prayers and those things which are recited out of the worde of Christ. For as he brake breade and diuided it, and in like ma∣ner the cuppe, so likewise with holy imitation, and sacramentall rite, we follow the same in this holy action. As he gaue thankes, so also wee doe giue thankes: wee by certeine prayers in baptisme doe request the assistaunce and grace of the Lorde, we recite certeine places out of the gospell, which we know to be requi∣site in the administration of baptis∣me, and we are woont to doe the same also in the celebration of the Lordes supper. But it is not my intent at this presente, to speake largely and exactly of y^e rites of the Sacrament, which notwithstanding we holde to bee beste, that are taken out of the holie scripture, and doe not excéede, of whiche shall be spoken in theire place.

Some in stead of the word, doe put * 1.681 promise, and in stead of rite, ceremo∣nie. And truely in the word ceremo∣nie, I sée no daunger at all, if by ce∣remonie be vnderstood the outwarde comelines and rite, which the Lorde him selfe hath commended to vs by his example, and left to be vsed in the celebration.

And in verie deede Sacramentall signes are not simple or bare signes, but ceremonies or religious actions: so also there séemeth to bee no daun∣ger in the worde promise: so that by promise, wee vnderstand the prea∣ching of the gospel, & the commemor∣ation or remembrance of Gods pro∣mises which we often vse in the pre∣ching of the gospell and celebration of the sacraments, that is to say, that God doeth receiue vs into his fel∣lowship, for Christe his sake, through faith, doeth wash away our sinnes, endeweth vs with diuerse graces, that Christe was giuen for our sin∣nes, shed his bloud to take away the sinnes of all faithfull. For in celebra∣ting of Baptisme, we vse these wor∣des of the Lord, Suffer little children to come vnto mee, for vnto such be∣longeth the kingdome of heauen &c. In the celebration of the banquet of Gods holie children, we vse these ho∣lie wordes of our Lord: And after supper Iesus tooe bread, and after he had giuen thanks he brake it & gaue it to them saying, take ye, eate ye: this is my bodie whiche is giuen for you. This is my bloud which is shed for you for the remission of sinnes, this do in the remembrance of me &c.

For those remembrances and re∣hersalls, are promisses of the Gos∣pel, promising forgiuenesse of sinnes to the beléeuers, shewing that the Lords bodie is giuen for them, and his bloud shed for them, whiche faith verilie, is the onely and vndoubted meane to obteine life and saluation, Christe is the strength and substance of the Sacramentes, by whome one∣lie they are effectuall, and without whome they are of no power, vertue or effecte. But if any man by promise doe vnderstand couenaunt, whereby

the Lorde doeth singularly binde or as you would say tye him selfe to the signes, in which, or with whiche he would be present bodily, essentially, and really, therein hee saith more than hee can shewe or proue by the Scriptures. For in no place hath Christe promised to be present cor∣porally, that is, with his true bodie, in the signes or with the signes: other wise I am not ignoraunt how God appeared sometimes to our fathers vnder a bodily figure, that is, in some visible forme or shape, as when he shewed him selfe to Iacob whiche was named Israel leaning on a lad∣der, and to Moses in the hole of a rock as it were in a glasse. But these do not properly perteine to this pur∣pose where we entreate of the corpo∣rall presence of Christe, and of the sa∣cramentall signes. But because ma∣ny wrest these wordes of the Lord, This is my body, This is my bloud, to proue a corporall presence of the Lordes bodye in the Supper, I aun∣swere that those wordes of the Lord are not roughly to be expounded ac∣cording to the letter, as though bread and wine were the bodie and bloude of Christe substantially and corpo∣rally, but mystically and sacramen∣tally: so that the bodie and bloud of Christ, doe abide in their substance & nature, & in their place, I meane, in some certeine place of Heauen, but the bread and wine are a signe or sa∣crament, a witnesse or sealing, and a liuely memorie of his bodie giuen, and his bloud shedd for vs, but of this thing in place conuenient, we wil in∣treate more at large. By these thin∣ges whiche we haue spoken of, it ap∣peareth sufficiently, howe Sacra∣ments consist of two things, the signe and the thinge signified, of the worde of God and the rite or holie Ceremo∣nie.

There are some notwithstan∣ding, whiche thincke there is suche force graffed of God into the words, that if they bee pronounced ouer the signes, they sanctifie, chaunge, and in a manner bring with them, or make presente the thinges signified, and plante or include them within the signes, or at the leaste ioyne them with the signes. For here-vppon are these kinde of spéeches hearde, That the water of Baptisme by the ver∣tue of the wordes doeth regenerate, and that by the efficacie of the wor∣des, the breade it selfe and the wine in the Supper are made the natu∣rall fleshe and bloud of the Lorde.

But the Sacramentes of Christe and his Churche doe consiste of the * 1.682 worde and the signe. But it séemeth that we must diligentlie searche out what muste be vnderstoods by The worde. I saide euen now that▪ The worde in the Sacramentes was a witnesse-bearing of Gods will and the commaundement of God it selfe, or institution of God, whiche decla∣reth vnto vs the author, manner, and end of a Sacrament.

By this word (I say) and Com∣maundement of GOD, by this will and institution of God, the Sacra∣mentes are sanctified, not that the wordes are so pronounced of the mi∣nisters, as they ar read afore to be re∣cited of the Lord him selfe, or deliue∣red by his Apostles▪ but because God so would, so did, and commaunded his Apostles to doe. For whatsoe∣uer GOD doeth or commaundeth to doe, is sanctified by the very com∣maundement or déede of God. For all thinges which hee hath done are excéeding good, therefore these things

which he commaundeth to doe, can∣not choose but be holie, because he is holie, and the onelie sanctifier.

Wherefore by the nature, will, déede, and commaundement of God, and not by the pronuntiation of any wordes are the Sacramentes sancti∣fied. To which wil of GOD, that it may bee applyed vnto man and doe him good, the faithfull obedience of men is necessarily required, whiche altogether should make vs putt our trust and confidence in the mercie and power of God, who in no wise should despise or cast behinde vs the institution of God, although it séeme in outwarde appearaunce base and contemptible. This will appeare * 1.683 more plainlie in the example of Na∣aman, the captaine of the King of Sy∣ria his bande▪ He heard of the Pro∣phet vndoubtedly at the Lords com∣maundement, that he should washe him selfe seuen times in Iordane. For so it should come to passe that he should bee cleansed from his Lepro∣sye.

Héere thou doest heare the worde, the will, (I say) and commaunde∣ment of God, but thou dost not heare that any wordes were rehearsed ei∣ther ouer Iordane or ouer Naaman, or that any words were prescribed of the prophet to Naamā that he should repeate, wherby (forsooth) there might be any force of purifying or clensing giuen to the water. Naaman by faith obeyeth the commandement of God, and is clensed frō his leprosie, not by his owne merit, or by the benefite of the water of Iordane, but by the power of GOD and faithfull obe∣dience.

Lepres also in the Gospel, and that not a fewe, are clensed by the power * 1.684 and will of Christ, and through faith, and not by pronouncing or spea∣king of words. The Lorde indéede said, I will, be thou cleane: but if any man at this day shoulde haue recited the same wordes a hundred times ouer any Lepre, he should haue pre∣uailed nothing. Whereby it is manifest, that to words there is no force giuen of working health, if they be pronounced

The Apostles indéede saide to the sick, féeble, and lame, In the name of * 1.685 the Lorde Iesus, arise and walke, and they rose vpp and were healed, but they were not healed by the benefite of the words, but by the name, by the power (I meane) and vertue of Christe.

For Peter whiche saide vnto the lame man in Hierusalem, In the name of Iesus Christe of Nazareth, a∣rise * 1.686 and walke, saide in the middes of the counsell of Hierusalem, If wee this day bee examined of the deede done to the sick-man, by what meanes he is made whole: be it knowen vn∣to you all, that in the name of Iesus Christe of Nazareth, this man stan∣deth heere whole. And to the same people hee sayeth, And his name, through faith in his name, hath made this man sounde, whome yee see and knowe, and the faith which is by him hath giuen to this man health. Beside these, we read in the Actes of the A∣postles, * 1.687 that y^• sonnes of one Scaeua a priest, being exorcists or cōiurers, did call on the name of the Lord Iesus o∣uer thē that had euil spirits, but these were so farr off from giuing place to their exorcismes and coniuringes, that they ranne on them and ouer∣came them, so that they had muche a doe to escape aliue. Where it is moste apparaunt, that those Exor∣cistes vsed the same forme almoste in

their inchantmentes, whiche the A∣postle vsed (for in the name of the Lord Iesus they proued to caste out the foule spirit.) But sith these were not able so to do, who cannot sèe and perceiue, that the words pronounced doe preuaile nothing at all. Neither is that any let or hinderaunce at all, that those Exorcistes were without faith. For this is a thinge very well knowen and receiued of all men, that Sacramentes are no lesse effectuall when they are ministred by wicked ministers, then when they are mini∣stred by the best ministers.

But héere is obiected againste vs this saying of the Apostle, Christe * 1.688 gaue him selfe for the church to sanc∣tifie it, cleansing it in the founteine of water by the word, or in the word. Beholde (say they) men are clean∣sed by the water of Baptisme, which by the word hath the force of sanctify∣ing put into it: therfore it must néeds be, that words haue force to sanctifie. But I wil confute them by an eui∣dent demonstration, that the Apostle did not so meane as they suppose.

The Apostle prescribeth vnto mar∣ried Christians their dutie: to the more plaine and pithyer settinge foorth whereof, he vseth the example of Christe and his Church, commen∣ding that excéedinge loue whiche Christe beareth toward his Church, wherewith béeing inflamed he gaue him selfe for it, to this end to make it to him selfe a pure and glorious spouse, where, by the way, hée set∣teth downe the manner of purge∣ing.

For the Lord Iesus him selfe say∣eth, hée hath cleansed it. For it is on∣lye Christes office to purge and cleanse. Now the manner of purge∣ing followeth: In the founteine of water by the worde▪ which because it is briefly spoken, hath in it some obscuritie.

He maketh mention of two thin∣ges which the Lord vseth to cleanse those that bée his, The founteine of water, And, The worde. The Foun∣teine of water, is Baptisme, whiche is the outwarde action and witnesse-bearing of the inwarde purifying or cleansing, wrought by the grace and spirite of GOD, as the Apostle sayeth: According to his mercie * 1.689 hee saued vs by the founteine of re∣generation, and renewing of the holie Ghoste, which hee shed vpon vs richlie throughe Iesus Christe our Sauiour. For hee addeth, in way of interpretation, And renewing of the holie Ghoste, whereof the foun∣teine of water is a signe.

Moreouer, the Worde is the ve∣rie preaching of the Gospell, tes∣tifying that by the grace and mer∣cie of (God) the Father, his one∣lye Sonne was giuen vnto vs, who béeinge giuen for our sinnes, ma∣keth them that beléeue in him hey∣ers of eternall life: so that now these wordes of Paule to the Ephesians the 5. Chapter, doe verie well agrée with this Commaundement of the Lorde mentioned in Sainct Marke, Goe into all the whole worlde and preache the Gospell to all creatures, hee whiche shall beleeue and be bap∣tised shall be saued. &c.

For by these words also the Lord shadoweth out vnto vs the manner and meanes of our saluation, that it is hee onelie whiche purgeth vs by faithe: yet in the meane while hee willeth the beléeuers to bee signed with Baptisme, and that it shoulde be preached openlye in the worlde,

that it is he which pardoneth sinnes, yea and which freely giueth euerla∣sting life. But, what doe all these thinges (I pray you) make for their purpose, who wil proue by those wor∣des of Paule, that there is force and vertue in the words to sanctifie bap∣tisme? These wordes of the lord spo∣ken to his Apostles, do yet make our matter more manifest. Now are ye cleane, saith he, through the worde * 1.690 which I haue spoken vnto you. Shall we say here that through the wordes which Christ rehearsed, the disciples of Christ were made cleane? what then néeded he the nexte day to haue bene crucified & to haue died? What, to the ende that he might purchase power vnto the wordes? Therefore all boastinge in the force of wordes shal be cleane taken away. Doth not faith and godlunesse tell vs, By the worde of the Lorde, we should rather vnderstande this, which is declared by the preaching of the Lorde, that is, the death and redemption of Christ, wherby, because they beleued it they are clensed. For in an other place he saith, purifying their hearts by faith. Wherefore they erre in that, because they doe not rightly iudge of y^e word or speach. For the Lorde speaketh of the word preached and beléeued, and they vnderstande him of the worde pronounced, as though béeinge pro∣nounced, it had force from the Lorde to sanctifie. S. Augustine also ma∣keth for vs, who in his 80. treatise v∣pon Iohn, saith, From whence com∣meth so great vertue and power vnto the water, that it should touch the bo∣die and wash the heart, but through the woorking of the worde, not be∣cause it is spoken or pronounced, but because it is beleeued? For in the word it selfe, the sounde passing away is one thing and the vertue which remaineth is an other thinge. This is the worde of faith which wee preach, saieth the Apostle, because if thou shalt confesse with thy mouth, that Iesus is the lord, and beleeue with thy heart that God hath raised him from the deade, thou shalt be saued. For with the hart, man * 1.691 beleeueth vnto righteousnesse, and with the mouth confession is made vnto saluation. Whereupon we reade in the Actes of the Apostles, purify∣ing * 1.692 (or cleasing) their heates by faith. And S. Peter in his Epistle saith: So also Baptisme saueth vs, not the put∣ting away of the filth of the flesh, but in that a good conscience maketh re∣quest to God. This is the worde of faith which we preach, wherwith vn∣doubtedly baptisme is also consecra∣ted, that it may haue power to clense. For Christ with vs the Vine, with his father the Husbandman, hath loued his church, and gaue him selfe for it. Reade the Apostle, and marke what he addeth, saying: That he might san∣ctifie it, cleansing it by the founteine of water in the worde. In vaine there∣fore should cleansing be attributed to a fraile and vading element, vnlesse this were added. In the word. And so forth. For thus farre I haue reci∣ted S. Augustines wordes: not that I stay my selfe vpon mans testimo∣nie, or that I would haue any man to vrge the same, or that I am content to be ruled by the witnesse of man, but because in these wordes he hath gathered together some testimonies out of the scripture, bearing witnesse of the worde. Whereby we may vnderstande, that the worde of faith preached, and not the worde spoken or pronounced ought to be receiued. This worde I say doth truly clense, that is to say, the grace of Christ only

doth purifie, to the which both the worde & faith are directed, & for y^t cause he saide ••xpresly, Not because it is spoken, but be∣••ause it is beleeued. Anon after he saith, The word of faith which we preach. Fur¦••hermore he saith, by y^e word of faith bap¦••isme is cōsecrated y^t it might haue pow∣••r to clense. Which what is it else thē if ••e had said, the very substāce of faith ma∣k••th baptisme effectual. For it followeth, For clensing in vain should be attributed to the vading & corruptible element, vn∣les were added, In the word. Now if a mā ••o consider the mysteries of the saints or * 1.693 holy men in old time, he shal not finde in ••he celebration of Circumcisiō, the feast of the Passeouer, & sacrifices, any words to haue ben spoken or pronounced, wher¦by thei were formed & as it were created sacramentes, & were made effectuall. To which belongeth this, that Iohn Baptist did not only baptise the common people without respect of person, but y^e Lord Ie∣sus himself also in the water of Iordane: no words in the mean while béeing pro∣nounced, wherby he called & drew down the heauenly grace ouer or vpon the wa∣ter of baptisme. Againe, whiles Christe our high bishop, did institute his supper in the gospell, he cōmaunded nothing to be spokē or pronounced, by vertue of which spéech or pronuntiation, the elementes might either be chaunged, or the things signified béeing drawen down from hea∣uen should be present with, or ioyned to the signes: but what the lord hath simply done, & what his wil was we should doe, after what maner, & to what end he insti¦tuted his supper, y^e Euangelists haue de∣clared. We read in no place that y^e Lord said, As often as ye speake or pronounce these my wordes, This is my body, this is my bloud, it shall come to passe by y^e ver∣tue of my words, that y^e substance of the signe shalbe made void, & that in the same prick of time wherin the words are spo∣ken, it sh••l begin to be the true bodie and the true bloud of the lord, vnder y^• formes or likenesses of bread & wine, or that the formes or likenesses & the truth of y^• signe remaining, it shal begin at once with the bread and wine to be the very body and blood of Christ. Wherfore in the pronoū∣cing or speaking of y^t words of the lord in the supper, there is no power or vertue, either to cal down the things signified or to change y^t things presēt. These imagina¦tions do rather séem more to mainteine superstition than religion. As though the words pronoūced according to the forme conceiued, had power to call down out of heauē, to bring frō one place to another, to restore health, to draw to, to put from or to transforme or change. S. Au. reco∣neth vp amonge superstitions vanities, those things which for remedies of disea∣ses are tyed or fastened about the body, which also physick maketh no account of, whether it be in charmings or in certein signes called characters, or in hanging certeine thinges about some parte of the body. The place is to be séene Cap. 20. Li. De doct. Christ. 2. And Chrysost. béeing ve∣ry angry with them that hang the writē gospel about their neck, hath these words vpon Mat. 23. cha. Wherin consisteth the force or power of the gospel? in the forme and figure of the letters, or in the vnder∣standing of the meaning and sense of the same? If in the forme of letters, thou dost wel to hang it about thy neck: but if in the vnderstanding of the meaning, it is better they were laid vp in thy hart. Thus saith he. But there is the same reason of the fi∣gures, and of the pronuntiatiō of the let∣ters, or words of the gospel. For as the fi∣gure of the letters is of power to doe no∣thing: euen so is there no force or vertue either in the pronuntiation or sounde of words. Plinie an hethenish writer alled∣geth many heathenish examples, wherin he declareth that words are effectual: but yet among other thinges which he brin∣geth

he hath this. It is a que••••io (〈◊〉〈◊〉 he) whether words or inchanting speeches are of any force: but euerye one that is wise is so far from beleeuing it, that e∣uen man by man they vtterly denye it. The place is to be séene Lib. 28. Cap. 2.

But most worthily is the true word of God it self preferred before al these, the which by Moses. Deu 18. with great seueritie forbiddeth and condemneth all kinde of superstitions and inchant∣ments. I knowe what the aduersaries wil here obiect vnto me, namelie that * 1.694 it is a blessing or consecration, and not a superstition which they vse. Besides this, they bring many examples out of the scripture, set downe in their Cano∣nicall decrées, whereby very foolishly & most vnaptlie doutlesse they go about to proue that by blessing or consecrati∣on (as they say) the natures of y^e things are chaunged, whervpon they also ga∣ther that the breade by the wordes of blessing or consecrating, is turned into flesh. Their examples are these and of * 1.695 this sorte, The water flowing out of y^e rock, after it was smittē with Aarons rod, the riuer Nilus turned into bloud, the water at the marriage in Cana of Galile turned into wine, the bitter wa¦ters of Marath chaūged into swéet wa∣ter, & Moses his rod turned into a ser∣pent. But (I beséech you) what make these to y^e Lords supper, wherwith they haue no māner of similitude or likenes, so that this must néeds be a very vnapt cōparison & a doltish which they make. The riuer Nilus was turned into blod, therfore the bread is turned into flesh: the water at the mariage in Cana was changed into wine, therefore y^e wine in the lords supper is changed into y^e blood of Christ. For while y^t the water gush∣••d out of the rock when it was smittē, while the riuer Nilus was turned into blood, while y^t water at y^e mariage was chaged into wine, while the bitter wa∣ters of Marath becāe swéet, while Mo∣ses rod was turned into a serpēt: y^e wa∣ter truly, the blood, y^e wine, y^e swéet wa∣ter & the serpēt so turned & chāged, were not vnder y^• forme or likenesse of 〈◊〉〈◊〉 things which they were before, 〈◊〉〈◊〉 were they at once y^t whiche they were before, & that which thei were thē made: but y^• water of Nilus was very bloud, not water & bloud together, nether was there inuisible bloud vnder the visible forme of water. And so standes the case also in y^e other examples, therfore they do nothing agrée with the sacramental signes, but are so farr from béeing like them, that they are altogether vnlike them. Moreouer, who can wel tell by what pronuntiation of wordes Moses made water brust out of the hard rock? turned y^e riuer Nilus into bloud? chan∣ged y^e bitter waters into swéete? Who knoweth what forme also of wordes y^e lord vsed, when he changed water into wine? Therefore very vnfitly do they apply these examples to their blessing or consecration, changing the natures of thinges, since it cannot be shewed what maner blessings y^• saints or holy men vsed. Likewise we reade not that Moses & Iosue pronoūced any wordes of blessing wherby they diuided y^e cha∣nell of the Erithean sea, & the riuer Ior∣dan. Eliseus is read to haue vttered no * 1.696 words of blessing when he made y^• are to swim, & reached it out of the water by y^e helue. In al these things the pow∣er * 1.697 of God did worke. But we must not imagine what we list to procede from it. For it is weakenes and not power which is repugnant to iustice, & taketh things in hande which are contrary to gods trueth. But the mighty workes of god are of such sort, that any mā may vnderstande and manifestly see, y^t they are such as they are saide to be.

The Lorde saide, Let there be light and there was light. Suche a kinde of * 1.698 light I meane whiche was both cal∣led light and according to the nature of light, gaue light: it was not cal∣led, or made light, whiche was light in déede and yet gaue not lighte: as the Breade is called the bodie of Christe whi••he yet hathe not so muche as one iotte of the bodie of Christe.

Furthermore this word blessing in no place in the scriptures is so v∣sed, as * 1.699 they woldmake vs beleue. To blesse in the Scriptures, is to thank, to praise, to salute, to bid farewel, to speake wel of any, to wish wel, to re∣ioyce, highly to extoll, to giue thanks for a good turne, to increase, to en∣riche, to multiplie, or to make frute∣full. I could if néede were, bring ex∣amples to proue eche of them. But a man shall no where reade, that to blesse, is as much as to turne the na∣tures of things by the words of God, or otherwise by good wordes and prayers, after a set manner pronoū∣ced. We read (say they) in the gos∣pell, that the Lord tooke bread and blessed. Yea and Paule also calleth the Bread and cupp by that name, to wit, The bread and Cupp of blessing, the bread and cup vndoutedly of con∣secration, * 1.700 by whiche consecration the substance of the signes is miraculou∣sly chaunged. I aunswere, That the words bothe of the Gospel and of the Apostle, are wrongfully wrested to that sense, which neuer came into the mind of the Lord or his apostles. For to declare the meaning of that place in the Gospel: To blesse, is not with the gesture of the hande to make the signe of the crosse, or to lay ones mouth vnto the bread and cup, and in a lowe voice to whisper out the set syllables of the words of con∣secration: but to singe praises to God, or to giue him thankes for his benefites bestowed on vs.

That whiche I haue saide I will confirme by the authoritie of the E∣uangelistes and Apostles. For the Apostles and Euangelistes vse the * 1.701 worde of blessing or thankesgiuing, indifferently. For where Marke hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (that is to say) Bles∣sing, Mathew, Luke and Paule haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (that is to say) Giuing thankes, which worde Marke also v∣sing a little after writeth, And when he had tooke the cup, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, When he had giuen thankes he gaue to them. To blesse there∣fore is as the Apostles them selues doe interprete it, to giue thankes, since that they put the one for the o∣ther. The diligent Reader may see the same also in y^t place of Paule which is 1. Cor. 10, chap. which place we will fullie and wholie entreate of in that whiche followeth. Our ad∣uersaries therefore haue not as yet proued out of the Scriptures, that to blesse is as muche as to chaunge the things, or that by words, pronūtiati∣on, or reciting of words, the thinges them selues signified are brought to, or made present. The aunciente writers truely made mention of a mysticall blessing, but in a farr other sense than these consecrators. Of true consecration wee will speake a∣non, and will confute also in ano∣ther place whatsoeuer thinges they haue brought concerning blessing or consecrating of Baptisme: now wee will make an end of that whiche we began. Words of thē selues were in∣stituted of god to this end, to signifie, and by signifying to beare witnesse, and to admonishe, neither haue they

beside any hiden force to chaunge the natures of things, or to cause y^e thin∣ges them selues to be corporally pre∣sent, neither doe we reade that holie men euer vsed them after this man∣ner: therefore they sinne and de∣ceiue men which otherwise vse them than they were instituted.

Aurel. August. acknowledged the very same thinge, who in his En∣cheiridion * 1.702 ad Laurent, Capit. 22. saith, And verily words to this purpose are instituted, not that men should de∣ceiue one another by them, but by the whiche one might make another to know his meaning: therefore to vse wordes vnto deceipt, and not to that end, wherunto they were ordeyned, is sinne. The same Aurelius Augusti∣nus gathering a summe of his whole booke intituled De Magistro, asketh this question: But nowe I woulde haue thée tel me what thy opinion is of al this that I haue spokē vnto thée, whiche by and by he answereth: I haue learned beeing admonished by thy wordes, that a man is taught no other thing by words, than to learn, and that it is a verie small matter, that by speeche or talke we knowe partly what he thinketh y^t speaketh: but whether the wordes whiche he spake were true, that teacheth he on∣ly who admonished that hée dwelt in the harte when the other spake with the toung. Thus much he, in the last Chapter of his booke De Magistro. To this purpose perteine the words of Solomon the wise in the Booke of the Preacher, saying, The wordes of the wise are like prickes and nayles * 1.703 that go through of the authors of ga∣theringes, whiche are giuen of one sheepherd. Where we willingly acknowledge, that there is great force in eloquence and prayers of the iust, as the Graecians signified by that Hercules of Gallia, also Cicero verie plentifully hathe declared the same Lib. 1. De Oratore. But that whiche they doe forge and imagine of Pitho, or Suada, or Suadela the Ladie and mistresse of eloquence, that verily do we attribute to the holy ghost, which doth bothe giue grace to the speaker, and prepareth and styrreth vppe the mindes of the hearers. By these thinges it is manifest vnto all men, I thinke, that it is a newe forge∣rie of man, and not a doctrine of O∣racle, to say, that in the celebration of the sacraments, there is such force graffed in the wordes recited, that they turne and chaunge the thinges, or make the thinges signified to bée present, and either put on, or ioyne them with the signes. But wee will shewe hereafter that the signes are not chaunged or mingled with the thinges signified, but that bothe of them do remaine still in their own nature and propertie. It shalbe suf∣ficient if wee attribute that to the wordes whiche the scripture doth at∣tribute, to wit, the office of signifying & admonishing, of mouing and styr∣ring vp, whiche they haue from God. For they do defile and blemishe the wordes of God, whiche decke them with straunge and falsified titles.

We acknowledge in déed that all the * 1.704 power of almightie God is attribu∣ted to the word of God: but who séeth not that y^t is spoken & ment of y^e euer lasting sonne of God, wherin y^t scrip∣ture is called the word of God? Who is such a dorhead, that cannot rightly distinguish betwéene the euerlasting word of God, which is y^• sonn of God the second person in y^e reuerend Tri∣nitie: & the word rehearsed spoken, or pronounced by man? The euer∣lasting

word of god remaineth in his owne substance & nature a creator, & not a creature: it is not mingled: it is not graffed or incorporated into mans voice. The word whiche pro∣céedeth from man, is a creature, not a creator, and remaineth still a crea∣ture. For it is a sound which passeth away. Neuerthelesse it is a vertue which (stil) remaineth, if it be sincere and not adulterate, and receiued by faith. For so it preserueth, yet not of his owne proper vertue, or power, or because it is pronounced by man: but through his power or vertue whiche reuealed the word, who is true, and therefore preserueth those thinges which by his worde he promiseth to preserue, so that nowe in déede God himselfe doth preserue, who said y^t by his word he wold preserue those y^t be∣léeue. The word therfore which God hath reuealed vnto vs by his seruāts the Prophetes, and by his chosen A∣postles, is not, neither is called the word of God, as if the sounde of syl∣lables, wordes, and voices, are of their owne nature the word of God, that very same I meane, which of his substance is the sonne of God: But because the reuelation of the woorde was made frō God in the holy ghoste through the word or wisdome of god. Wherefore although the original be of God, and not of man, yet the words which the prophets and Apostles vt∣tered are mans wordes, neither can they do any thing else but giue signi∣fication, w^t the which notwithstāding I wold not haue y^t due force of the ex∣ternal word of God to be lifted vp a∣boue that which is méete & comely, & those thinges imputed to the literall worde, which is proper to God. I ac∣knowledge all those thinges whiche with a sound vnderstanding or iudg∣ment are attributed to the word of God. But of this thing I haue else∣where discoursed more at large. But now some wil say, If by reciting the * 1.705 wordes of God, sacramentes are not sanctified or consecrated, from whēce then haue they this, y^t they be, and are called sacraments or holy signes? Is the consecration vaine & of no force? Surely vain & of no force is that cō∣secration which the papists haue feig∣ned. But of consecration or true san∣tification I haue spoken in the begin∣ning of this chapt. which now I will set forth a litle plainer & more aboū∣dantly. The holy scriptures whē they make mention of holy thinges, they vse verie oftē this Hebrue word ** which the Gréeke interpreters com∣monly haue translated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the latines by Sanctifico Consecro and Initio. The vse of this word reacheth verie far. For it signifieth to sanctifie, to offer vnto god, to purifie or clense, and to iustifie, also to seuer or to put a-part and to separate, to separate (I meane) from prophane vse & to dedi∣cate them to holie thinges, to call a thing by some name, to applie & to ap∣point. Therfore we say y^t to cōsecrate in this place, is no other thing but to sanctifie, to dedicate to god, & after a fashiō to separate, or of a thing pro∣phane to make an holy thing. But who doeth this? or he which doth it, by what meanes or instrument (I pray you) doth he it? who I beséech you cō∣secrateth, or holieth? is it God? or is it man? Verily God & not man. For God instituting any thing, & testify∣ing & declaring by his word, what he hath instituted & to what ende, of his owne holy iust and good will, by his own only institution (I say) without any other meane, he consecrateth the thing which he himselfe hath already

instituted. For as he is holy, iust, and good: so whatsoeuer he cōmandeth is holy iust & good. And man vnderstan∣ding by the word of God, y^t God hathe instituted any thing to a holy iust & good vse, accepteth, receiueth, and vseth y^t institution for holy good & iust. Therfore man doeth not by vttering certein words consecrate & make ho∣ly the institution. And because he be∣léeueth y^t all the institutions of God are holy & good, therefore he also cele∣brateth this institution of God, euen as God hathe ordeined, & giueth God thankes, depending altogether vpon God and the rule of his word. Of this manner of sanctification the Apostle speaking in another certein place sai∣eth. Now the spirit speaketh euidētly * 1.706 that in the latter times there shal rise deceiuers forbidding to marrie & cō∣manding to absteine frō meates, whi∣che God hath created to be receiued with thanksegiuing of them whiche beleue & know the trueth. For euerie creature of God is good, and nothing to bee refused, if it bee receiued with thankesgiuing. For it is sanctified by the word of god & praier. Lo he saith meate is sanctified by the worde of God & prayer. But the word of God is in this place (as Paule the Apostle expoundeth it) a testimony of y^e scrip∣ture, & will of God, whereby we are taught y^t all things which God hathe made are excéeding good, & y^t they are cleane & not vnclean which God hath created for to be eaten, & for our vse. In the Actes S. Peter heareth, Arise Peter, slea, and eate, (for he sawe in a * 1.707 vision before him al liuing creatures of the earth and the Aire) Peter aun∣swered, Not so Lorde. For I haue ne∣uer eaten any thing that is common or vnclean. Therfore he heard again What God hath clensed that cal thou not common.

But where (I pray you did hee make them cleane? When hee made and gaue them for the vse of man. To the word is annexed prayer, not a charming or an inchantment, but a faithfull thanks giuing. For the A∣postle more then once or twise, ma∣keth mention of thanks giuing, that by the generall word, that is to say, prayer, no other thinge might be vn∣derstoode than the speciall worde, I meane thanks giuing. For prayer is (as a man would say) to inuocation and giuing of thankes, as the roote to the braunches. Therefore saith he, the meate is holy, because GOD who is good hathe made and ap∣pointed the same for the vse of man, and also because it is receiued of man with faith and thankesgiuing. For meate is not holy and good to many men, not through any fault in y^t meat which is always the good creature of God, but in thē is the fault which ac∣knowledge not by faith the benefits of God, or which abuse them, & glut thē∣selues contrarie to the worde of thē Lord. Euen so standeth the case with the matter of sanctification, whiche we must also applie to y^e sacraments. God of his owne good wil, and for the * 1.708 commoditie of men ordeined sacra∣ments. He chose vnto him selfe out of his good creatures, water, bread, and wine, and appointing them to some certeine ende, he laide a platfourme and commaunded vs to vse and cele∣brate them: nowe therefore by the commaundement and choice of God, the water bread and wine are con∣secrated, and he signeth them with his word, and declareth that he will haue them counted for sacraments, and sheweth the manner howe hee will haue them celebrated.

So that the consecration of Sa∣craments is made through the will, institution, choyce, or commaunde∣ment of God, and seale of his word. Wherfore, water, bread, & wine, vsed after a cōmon maner, or not so as they are chosen and instituted of God, the word of God is as it were slaunde∣red, and they are altogether common & prophane: but being only vsed ac∣cording to y^e choyce or cōmandement of God holily, and the worde or signe being added, they begin to be Sacra∣mentes whiche they were not afore. The same substaunce remaineth in them still which they had before. But they are instituted to another ende and vse, for they are sealed with the word and commaundement of God, and therefore are hallowed, where∣vnto may also be added their holy vse, by a true faith setting forth the bene∣fite of our redemption, and giuing of thanks by faithful praiers to our boū∣tiful redéemer. To this purpose we may fetche examples of ciuil gouern∣mēt, wherin some things for certein newe causes adioyned, hauing their substance remaining still, are now made that whiche before they were not. For siluer or golde being not yet coyned with the Magistrates marke is nothing else but siluer and golde. But if by the commandement of the Magistrate a new forme be added by a printe, it is made money, whiche it was not before, althoughe it be the verie same substance whiche it was before. Waxe, before it be sealed, is common and vsuall waxe: but when by the kinges will and commaunde∣ment that which is ingrauen in the kinges seale, is printed in the waxe, and is sette to euidences and letters patentes, by and by it is so estéemed, that who so shall deface the sealed e∣uidence is attached as guiltie of trea∣son.

Whereby I trust you sée plainely, that the true sanctification or conse∣cration of Sacraments doeth consist in the will and institution of God, in a certaine ende and holie vse of the same, whiche are declared vnto vs in the word. Of the whiche peraduen∣ture I haue spoken more at large than some may think néedfull. But the godlie Reader will pardon mée, this my tediousnesse, since my desire is to open all thinges faithfully, dili∣gently, and at large.

Now that I haue defended the lawfull vse of the word, and declared the vertue of it, and opened vnto you as occasion serued, the true sanctifi∣cation or consecration of Sacramen∣tes, I will returne to that where I left: and because I taught that sacra∣ments consist of two parts, the signe and thinge signified, it remaineth to shew that those two parts reteine their natures distinguished, not com∣municating properties, by declarati∣on whereof, bothe to those thinges which go before, and to those whiche followe, yea and to the whole sub∣stance of the sacrament, a wonderful light without doubt shal appéere. But of communicating of the names or termes I will speake in their conue∣nient place. That eche parte retei∣neth * 1.709 theire natures distinguished, without cōmunicating or mingling of properties, it is to be séne hereby, that many be partakers of the signe, and yet are barred from the thinge signified. But if the natures of the partes were vnited or naturallye knit together, it must néedes be then, that those whiche be partakers of the signes must be partakers also of the thing signified. Examples of Scrip∣ture,

as they are ready, so are they e∣uident. For Simon Magus in the Actes of the Apostles receiued y^• signe and was baptised: but of the thing signified he had not, neither receiued so much as one iote. And Iudas Is∣cariot a cruell and faythelesse tray∣tour of his maister, did likewise Eate the bread of the Lord, but he did not eate bread the Lord. Otherwise he had liued happie, iust, & blessed for * 1.710 euer. For he which eateth me (sai∣eth the Lord himselfe) shal neuer dy: But Iudas died euerlastingly, there∣fore he did not eate that foode of life.

To these euident testimonies of scripture, I will nowe adde also cer∣teine of Saint Augustines pertey∣ning to that purpose, who in his trea∣tise vpon Iohn 26. saith. We receiue this day visible meate: but the Sa∣crament is one thing, and the vertue of the sacrament is another. Howe many doe receiue of the things vpon the altar, and when they haue recei∣ued it doe die? Wherevppon the A∣postle sayth, He eateth and drinketh his owne damnation. Was not the morsel poyson which the Lord gaue vnto Iudas? and yet he receiued it, & after he had receiued it, the enimie entred into him: not because that was euill which he receiued, but because he being euil, did receiue y^t good thing vnworthily. And immediately after he saith, The sacrament of the thing, that is, of the knitting together of the bodie and bloud of Christ, is recei∣ued at the Lords table, of some vnto life, of other some to destruction: but the thing it selfe whereof it is a Sa∣crament, is reteiued of all men vnto life, of none to destructiō, whosoeuer shalbe partakers thereof. And againe he sayth, He which dwelleth not in Christe, nor Christe in him, without doubt he neither eateth his flesh, nor drinketh his bloud spiritually, al∣though earnally and visibly he chawe with his téeth the Sacrament of the bodie & bloud of Christ, but he doeth rather eate and drinke the Sacramēt of so great a thing to his owne dam∣nation. And so forth. He hath the like words in his booke De Ciuit. Dei. 21. cap. 25. And in his booke De Doctri. Christ. 3. ca. 9. he sheweth that In the Coniunction of natures there had need to be a distinction, lest we shuld sticke too muche vpon the outwarde signe.

Now we come to the proofes of the scripture. The Apostle witnesseth in the Cor. 10. chap. that all our fathers were baptised, and did all eate of one spirituall meate, and did all drinke of one manner of spirituall drinke, but the Lord•• in many of them had no delight. Whereas if they had eaten that spiritual meate, and dranke that spirituall drinke spiritually by faith, vndoubtedly the Lorde had deligh∣ted in them. For without faith, as he himselfe saieth, it is impossible to please God: therefore with them that haue faith, GOD is well pleased. Wherefore our fathers truely were partakers of visible sacraments, but they were destitut of inuisible grace, whereby it followeth that the signe and y^• thing signified do reteine their natures not confounded or mingled, but distinguished and separated. Be∣sides this, the wordes of the gospell * 1.711 haue some affinitie, or at the leasfe some likenesse with Sacramentall signes. Otherwise the wordes are preferred farre before the signes, the Apostle sayinge, that he was sente to preach, and not to baptise. But many heare with their outwarde eares the worde of the Lorde, who for all that,

because they are voyde of faith, are also without the inwarde frute of the worde, Paule saying yet againe, For to vs was the gospell preached, as well as vnto thē, but the word which they * 1.712 heard did not profite them, because it was not coupled with faith. For so it commeth to passe that many receiue the visible sacramentes, and yet are not partakers of the inuisible grace, whiche by faithe onely is receiued. Whervpon yet againe it followeth that the signe is not confounded with the thing signified: but bothe of them do reteine their substance and nature distinguished. What, & doth not the scripture expressely & pithily make a difference betwéene the outward mi∣nisterie of man, and God the inward worker and giuer of spirituall gyfts? For Iohn Baptiste saith, I baptise you with water, But he (Christ) shall * 1.713 Baptise you with the holy Ghoste.

Wherewith agréeth y^t saying of Pe∣ter, Baptisme saueth vs, not the put¦ting * 1.714 away of the filth of the flesh, but in that a good conscience maketh re∣quest to God. To this nowe pertci∣neth that euident testimonie of saint * 1.715 Augustine which is read 3. Quest. lib. in Leuit. Quest. 83. In these wordes: Wee must diligently consider as of∣ten as he saith, I the Lord which san∣ctifie him, that he speaketh of the priest: when he also spake this to Mo∣ses, & thou shalt sanctifie him. Howe therefore doth both Moses and God also sanctifie? for Moses doth not san∣ctifie for the Lord: but Moses doeth sanctifie in the visible sacraments by his ministerie: and the Lorde by in∣uisible grace by his holy spirit, where the whole fruit of visible sacraments also is. For without this sanctificatiō of inuisible grace, what profite haue we by visible sacraments? Thus farre August. As Iohn Baptist made di∣stinction betwéene his owne mini∣sterie in Baptisme, and the power of Christ: euen so maketh he distinc∣tion betwéen the ministerie of prea∣ching, & the drawing of the spirituall teacher, I am (saith he) the voyce of a crier in the wildernes, make streight * 1.716 the way of the Lord. And againe, He that commeth from on high, is aboue all, he that is of the earth is earthly, & speaketh of the earth, he that cōmeth from heauen is aboue all, and what he hath sene and heard that he testifieth, &c. Saint Paule also agréeing there∣vnto * 1.717 sayth, Who is Paule? What is Apollos? but ministers by whom ye beleeued, euen as the Lorde gaue to e∣uerie man. I haue planted, Apollos watered but god gaue the increase. So that neither is hee that planteth any thing neither he that watereth, but God that giueth the increase. Albeit the comparison of ministers with y^e signes agrée not altogether and in e∣uerie part (which I told you before▪) because ministers are fellowe labou∣rers with Christ, according to their office, but the signes which are w^tout life are not so, vnlesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we translate vnto them that whiche is the ministers, yet by other proofes I suppose it to be made plaine that the signe & thing signified do reteine their natures distinguished in the sacraments. These things doe speci∣ally disproue and conuince those who * 1.718 are persuaded of that papisticall trā∣substantiation of bread and wine in∣to the substance of the bodie & bloud of Christe. For these men vtterly de∣nie that the breade and wine béeing consecrated in the mysteries, do re∣maine in their owne substances. For they contend that these substāces (of bread & wine) are annihilated & tur∣ned

into the verie bodie and bloud of the Lord, so y^t after the consecration, the accidents of bread and wine doe remaine, and no part of the substance thereof at all.

For they say that the Lorde in expresse words pronounced ouer the bread & wine, This is my bodie, This is my bloud, & that the Lord can ea∣sily bring to passe, by his own omni∣potencie, that that which he said may be as he said. For proofe wherof, they alledge these & such like places, y^t the Lord for soothe fashioned man out of y^e clay of the earth, & by & by of the rib of man made woman, & also turned Lots wife into a piller of salt, & ther∣fore y^• he, by the selfe same his power can make of bread his bodie, & of wine his bloud. And these truely are their bulworkes. But we in another place haue plentifully disputed of the mea∣ning of the Lords words, This is my bodie. So that it is superfluous to make long repetition of them. I haue also tolde you y^• of the omnipotencie of God, we muste not gather & deter∣mine whatsoeuer commeth into our braine: & also that Gods power doth nothing against trueth, neither a∣gainst it selfe, and that no Godly man ought to take that in hand vnder pre∣tence of the power of God, whiche is repugnant to the plaine Scriptures, and the articles of the catholique faith.

Now it is euident, and plaine, that after consecration there remaineth * 1.719 in the sacrament, y^e substāce of bread & wine. And herein we néed no other witnesses than our verie senses, whi¦che perceiue, sée, taste, and féele, no o∣ther thing than bread and wine: but while clay was turned into a mans bodie, the ribb into a woman, & Lots wife into a piller of salte, they were not, as the sacrament of the supper, y^t which they were before, neither did there appeare vnto the senses any iotte of the clay, of the ribbe, of Lots wife. Verie foolishly therefore and vnaptly are these examples applyed to the mysterie of the Lordes supper, wherewith they nothing agrée: whi∣che thing also we touched before.

The Gospel verie diligently descri∣bing the moste holy institution of the Lordes supper, and the maner there∣of, maketh no mention of miraculous transubstantion: but calleth the bread and wine whiche the Lord tooke and distributed to his disciples, and which they also receiued, by the names of bread & wine, as wel after the words of consecration (as they tearme it) were spoken, as also before consecra∣tion. Doeth not the Lorde in the 26. cha. of Mat. call the wine being cōse∣crated not wine only, but the fruit of the vine, after a more vehement and significatiue kinde of spéeche, lest any shold be ignorant that the wine was wine in déede, and so remained? In Marke we reade this of the Cuppe: And he tooke the Cuppe, and when he had giuen thanks he gaue to them, And they dranke of it, and he saide vnto them. This is my bloud of the new Testament, &c. Loe they d••anke all (sayth he) of the Cuppe, before y^e words of consecratiō (as they terme it) were spoken: therefore they dranke wine. Nowe if so be they an∣swere that this place of the Euange∣list is to be expounded by the figure Hystero••protero, y^t is whē any thing is declared out of order preposterously, thē admitt they tropes & figures in y^e celebration of the supper, which not∣withstandinge they haue conten∣ded

ought simplie to bee vnderstoode without the help of tropes or figures. But Paule also the Apostle in the 1. Cor. cap. 10. calleth the bread of the Lorde beeing nowe in the verie holy vse, and (that I may so say) consecra∣ted, by the name of bread. And in the 1. Cor. 11. chap. the thirde time hee calleth it bread. To this appertey∣neth that the Actes of the Apostles doe testifie, how that the Churche of the Apostles do call the whole mysti∣call action The breaking of breade, not The breaking of his bodie, or dis∣tribution 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 transubstan∣tiation is a sophistical imagination. This also is a sophistical and a nota∣ble papisticall forgerie, in that they * 1.720 say that the bread and wine consecra∣ted in the Supper is therefore called of the Apostles breade and wine, bée∣cause they were bread and wine be∣fore. For that is nowe done whiche is reade in Erod. to haue béene 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 chaun∣ged which now are serpents and not rods. But againe, who doth not sée 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 séemed plainly to be, not now a rod, but a serpént: but y^e bread is called bread, neither doeth it ap∣peare to be any thing else but bread: here is no forme of flesh séene, as was séene there the fourme of a serpent. Beside this the rod is saide to be tur∣ned into a serpent, & is shewed for a wonder or miracle: but ye shal read in no place that the breade was tur∣ned into flesh, by any miracle: but a sacramēt is instituted, which in déed looseth the name & nature of a sacra∣ment when the substance of the signe beeing annihilated & made voide no∣thing remaineth there, but the thing signified: for y^e which they triflingly say of accidents myraculously subsis∣ting without their subiect, & remay∣ning in sted of the signe, is to no pur∣pose. 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 transub∣stantiatiō doth manifestly proue that this whole trifling toy, is not fetcht from the simple & plaine doctrine of the Apostles, but frō the subtile schole of quarelling sophisters?

But the Apostle Paule giueth vs in charge to beware both of Philo∣sophie * 1.721 and straungenesse of wordes, though at this present we do not on∣ly intreate of new wordes, but also of new matter and new doctrine con∣trary in all pointes to the Apostles. For this doctrine of transubstantia∣tion is cleane cōtrary both to the doc∣trine of the Apostles & Euangelistes touching the true incarnation of our Lorde, and the true nature and pro∣pertie of his humane body, and also the true raising vp againe of our bo∣dies. For they are constrayned to forge many thinges altogether my∣raculous, 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 béeinge 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 Sen∣tent. Distinct. 11. Lib. 4. quaest. 3. saith, That the article of Transubstantia∣tion is neyther expressed in the créede of the Apostles, neyther in those crée∣des of the auncient fathers: but that it was brought in and inuented of the Churche (so sayth he, meaning the Romishe Churche) vnder Innocenti∣us the thirde in the Counsel of Late∣ran. Whereby we gather that the doctrine of Transubstantiation is * 1.722 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 de∣clared, that the signes are not ming∣led with the things signified or chaū∣ged into them, but that eache of them remaine in their seuerall natures.

But albeit eyther of the parts with∣out myxture doe reteine their owne nature, yet those two agrée in one sa∣crament, 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 lea∣gue 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 assem∣bly, and drinke wine of the selfe same cuppe after the common manner: neyther is it a Sacrament if through a faythfull remembraunce thou con∣sider that the Lordes body was be∣trayed for thée, and his bloude shedde for thée, for the which also thou giuest thankes: but so farre f••••rth as they are all mysteries of God and our sal∣uation, they are generally termed sa∣cramentes, that is, secrete and spiri∣tuall mysteries of GOD and oure saluation. For in a perfect and law∣full Sacramente, there must néedes goe together both the holy action cor∣porall or sensible, and the spirituall celebration thereof, for the whiche this sacramentall action was inuen∣ted and put in practise.

But here some moue many and diuers questions touching the sacra∣mentall * 1.723 vnion, whether it be perso∣nall, reall, or rationall. I, bycause I sée nothing of this matter doubtful∣ly deliuered of the Apostles, and that the thing being playne of it selfe by such maner of sophisticatiōs is made dark, doubtful, difficult, and obscure: simply and playnely saye, that the signe and the thing signified are ioy∣ned together in the Sacramentes by Gods institution: by faythfull con∣templation and vse: to be shorte, in signification and likenesse of the thin∣ges: but I vtterly denye that those two are naturally vnited together, so that the signe in the Sacrament be∣ginneth 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 na∣ture, and yet neuerthelesse in the meane time hath the thing signified corporally ioyned vnto it, that there∣by 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 constant∣ly denie that, appeareth I thinke suf∣ficiently by those examples whiche I haue hetherto declared, and whiche hereafter shall be declared. Fur∣thermore, * 1.724 I say that the signe and the thing signified, are coupled together by Gods institution, bycause he whi∣che instituted the Sacrament of bap∣tisme 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 dai∣ly 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 myste∣ries of our redemption and his grace, and to be shorte of our saluation by represēting them to renue them, and by sealing them to confirme thē. My saying is, that they are coupled toge∣ther in a faythful contemplation, by∣cause they which partake the Sacra∣mentes religiously, doe not fasten their eyes on sensible thinges onely, but rather on thinges insensible, sig∣nified, and heauenly, so that the faith∣full haue in them selues both twaine coupled together, which otherwise in y^e signe or with y^e signe are knit toge∣ther with no bonde. For corporally & sensibly they receiue the signes, but spiritually they possesse, comprehend, renue, and exercise the thinges signi∣fied.

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 there∣fore most apt and verie neare affini∣tie betwéene 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 appre∣hended by fayth, doth both satisfie and make merrie the whole man, that he maye yealde him selfe wholy vnto thankesgiuing, and obedient to God∣warde.

I would speake here more large∣ly of the Analogie or of the signe and thing signified, but that I sée I maye doe the same hereafter in place more conuenient. But I thinke I shall not néed any more places out of the scrip∣ture to open these thinges more eui∣dently, since they followe of their owne accorde vppon that which we haue hitherto by testimonies of scrip∣tures confirmed, and will hereafter more at large confirme.

Moreouer, in respect of the like∣nesse * 1.725 of the signe and the thing signi∣fied, the name of the one is giuen to the other, as I will proue by most e∣uident testimonies of Scripture. In Genesis 17. the Lorde sayth thus to Abraham, Thou shalt keepe my co∣uenaunt therefore, bothe thou and thy seede after thee in their genera∣tions. 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 be∣tweene * 1.726 me and you. The mouthe of the Lorde hath spoken this. Who will gainesay the worde of GOD? The worde of GOD calleth Cir∣cumcision a couenaunt, therefore the name of the thing signified, is giuen

to the signe. For in verie déede Circumcision is not the couenaunt it selfe. For the couenaunt is the bargaine and agreement betwéene GOD and men, whiche hath cer∣teine conditions and articles. Wher∣fore afterwarde by interpretation, the same Circumcision is called A token of the couenaunt. And who will finde fault with this interpreta∣tion of GOD? The signes there∣fóre, yea, GOD béeing the inter∣preter, take the names of the thinges signified.

So you may reade in the twelfth chapter of Exodus. Yee shall eate * 1.727 the lambe in hast, for it is the Lords Passeouer. Againe, And the bloud shall be vnto you a signe in the hou∣ses wherein you are, &c. And a∣gaine, 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 inter∣preting it, is that passing ouer, where∣by the Angel of GOD passing ouer the houses of the Israelites whiche were marked with the bloude of the Lambe, spared their firstborne, & slue y^e first borne of y^e Egyptians. If thou art ignoraunt what, and what man∣ner of Lambe it was, listen againe to the Lorde instructing thée, and say∣ing: 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 sée that the Lamb is not the Passeouer? yet bycause it is a signe or remem∣brance 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 * 1.728 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 with∣out 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 sa∣crifice for sinne, as Christe is sayde to be made sinne for vs, that for (or by) * 1.729 sinne, he might condemne sinne, whi∣che is, that by the one oblation of his body, he might cleanse and purge vs from sinne. Hitherto also belong∣eth that whiche the Apostle speaking of sacrifices vnto the Hebrues, sayth: But in these sacrifices there is men∣tion * 1.730 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 signi••ied. For these were certein types and figures of the * 1.731 Prieste whiche was to come, and of Christe, vppon whome all our sinnes are layd. For, He, truly, is the Lambe * 1.732 of GOD whiche taketh away the sinnes of the worlde.

Nowe we are come also to the sacramentes of the newe Testament, * 1.733 whose signes also beare the names of the thinges signified. For Peter saythe, Actes 2. Let euerie one of you * 1.734 bee baptised in the name of Iesus Christe for the remission of sinnes. And Paule also in the Actes of the * 1.735 Apostles heareth, Arise and be bap∣tised, 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 cōscience maketh request vnto God. And Paule also saith, Ye are washed, ye are sanctified * 1.736 ye are iustified, in the name of the Lord Iesus, and by the spirite of our GOD.

Therefore the due and right cōpa∣ring of these places betweene them selues doth manifestly proue, that to the signe of baptisme, whithe is wa∣ter, is giuen the name of the thing sig∣nified.

After the same manner is it to be séene in the institution of the Lordes Supper or Euchariste. The broade * 1.737 is called the body of Christe, and the wine the bloude of Christe. But since the right faythe beléeueth, that the true bodye of Christe ascended out of this world, liueth, and is nowe in heauen, and that the Lorde retur∣neth no more into this worlde vntill he come in the cloudes of heauen to iudge the quicke and deade, euerie man vnderstandeth, that to the signe, to wit, breade and wine, the names of the thinges them selues, to witte, the bodye and bloude of Christe are giuen throughe the communicating of names.

Many other speaches vsed in the Scripture and in oure dayly talke * 1.738 are not muche vnlike to the speaches vsed in the Sacrament. We reade that Christe is, and is called a Lyon, a Lambe, a Shepehearde, a Vine, a doore, a waye, a Ladder, the Day, the Lighte, the Sunne, the Water, the bread, a Spring, and a Rocke, which if at this day any shuld roughly vrge, contending that Christe is a Lambe in deede, a doore in substaunce, a natu∣rall vine or suche like: who, I pray you, coulde abide him so reasoning? We woulde hisse and driue out from amonge vs suche a one as a madde man, and a peruerter of GODS oracles.

Wee reade in déede, And that rocke was Christe: In the meane time it is to bee considered, what shoulde followe. For if that rocke really and in v••rye déede had béene Christe, none of them that dranke of that rocke had béene reprobates. For they are acceptable vnto GOD which are partakers of Christe: But in many of them that dranke of the rocke, the Lorde had no delight. For they were stayne in the wilder∣nesse: therefore they whiche dranke of the rocke which was Christe, were not made partakers of Christe.

Therefore the rocke was not Christe really and in verie deed. We also sée∣ing * 1.739 the standards of kings, princes, and cities, we call the signes by the names of the kings, princes, and ci∣ties: for we say, This is the king of Fraunce, This is the prince of Ger∣manie, this is Tigure, this is Berne. So if we sée the marriage ring, or the image of any prince, we call it the fayth and trothe of wedlocke, or man and wife, yea, and we saye by the Image, This is the prince. For matrones shewing their wedding ring, say, this is my husband. When we shewe to any man the picture or image of the duke of Saxonie, we say, This is the duke of Saxonie. If any should goe on obstinately to affirme, that the signe in verie déede is the thing signified, bycause it beareth the name thereof, woulde not all men crye out that suche a one were with∣out with or reason, and that he were to be abhorred by all meanes as an obstinate brawler? Those therefore that are skilfull in the things, vnder∣stand that that is & hath béene Catho∣lique, receiued of all men, and also sounde, which we shewed euen nowe at large, to witte, that the signes doe borrowe the names of the thinges, and not turne into the thinges (whi∣che they signifie). And therefore the auncient fathers moued no strife nor * 1.740 contentions about the Sacramentes as are at this day among vs. For as they did beautifie the signes with the names of the thinges (signified) so did they acknowledge the kynde of speache: neyther did they roughly vrge the wordes, as though the verie signes were really & corporally that selfe same thing which they signified. Therefore this canon or rule is so often repeated and beaten vppon by Aulerius August. That the signes do take or borrowe the names of thin∣ges signified. By the same canon or rule he maketh playne certein darke places: of which thing we will nowe set downe some testimonies. In this Epist. 23. ad Bonifacium de paruulorū baptismate. he sayth: If sacraments had not some likenes with those thin∣ges whereof they are sacraments, no doubt they were no sacramentes, for of this likenesse for the most part they take the names of the thinges them selues. As also the Apostle speaking of baptisme, sayth, Wee are buried with Christe by baptisme into his death. He doth not say, We signifie the burial, but he doth flatly say, We are buried. Therefore he called the sacramēt of so great a thing, no other∣wise but by the name of the selfe same thing. And in Tract. super Ioan. 63. When the vncleane person is gone, all which remaine are cleane. Such a like thing shall there be, when the world being ouercome of Christ shall passe awaye, and there shall no vn∣cleane person remayne among the people of God, when the tares being separated from the wheate, the iust shall shine like the sunne in the king∣dome of their father. The Lord fore∣séeing this woulde come to passe, and nowe witnessing that it was signifi∣ed when Iudas fell awaye, as tares separated, y^e holie apostles remaining as wheat, he sayth, Now is the sonne of man glorified, as if he had sayde, Beholde what shall be, when I am glorified, where there shall be no wic∣ked person, and where no good man shall perishe. For he saith not thus, Nowe is the glorifying of the sonne of man signified: but he sayth, Nowe is the sonne of man glorified: As it * 1.741 is not said, The rock signified Christ:

but, The rocke was Christe: neyther is it sayde, the good séede signifieth the childrē of the kingdome, but he saith, the good séde these are the children of the kingdome: and the tares, the children of the wicked. As the scrip∣ture therefore is wont to speake, cal∣ling the thinges which signifie, as the thinges that are signified: euen so spake the Lord, saying, Now is the Sonne of man glorified, after that wicked (Iudas) was separated, and his holy Apostles remayning with him, his glorification was signified, when the wicked being diuided, he shal remaine eternally with the sain∣tes. The same Aurelius Agust, in his Epistle to Euodius 102. saythe, The sounde of the voyce, and the bo∣dily shape of a doue, & clouen tongs like vnto fire, which came vppon e∣uerie one of them, as those thinges in mount Sina, whiche were done af∣ter a moste fearefull manner: and as that piller of the cloud by day, and that piller of fire by night, were or∣dayned and set for some operation which they signified. Héerein we must specially take héede of this, that none be persuaded or beléeue, that the nature and substaunce of the Fa∣ther, or of the Sonne, or of the ho∣lie Ghoste is chaungeable, or maye be turned. Neyther let any man be moued, for that sometime the thing which signifieth, taketh the name of that thing which it signifieth. The holie Ghoste is sayde to descend and remayne vpō him in the bodily shape of a doue. For so also is the rocke Christe, bycause it signifieth Christe.

By these examples alledged oute of the Scripture, it is playne, that * 1.742 the signes doe borrowe the names of the thinges, and not their na∣tures and substaunces. Where∣vpon it is vndoubtedly true that they erre as farre as heauen is wyde, whi∣che are persuaded that the sacramen∣tall speaches are not to be expounded as figuratiue, and borrowed, but most properly and literally, so that by that meanes the water, bread, and wine, are not nowe signes and to∣kens onely of regeneration, and of the body of Christe giuen, and of his bloude shed for vs: but regeneration it selfe, and the verie substantiall bo∣dy and bloude of oure Lorde Iesus. For being of this opinion they are of∣fensiue vnto the common manner, both of speaking and interpreting v∣sed in all ages: they are also repug∣naunt to true fayth, yea & to common sense. Whereby it commeth to passe, that by their confounding of the signe with the thing signified, they bring in a seruile weaknesse, & (that I may vse S. Aug. words) A carnall bondage. For he Li. 3. de. doct. Ch. ca. 9. intrea∣ting of the Sacramentes of Christi∣ans, sayth: The Lorde him selfe and the Apostles in their doctrine haue left vs fewe thinges in steade of ma∣ny, and those most easie to be done, most reuerend in vnderstanding, and moste pure in obseruing, as is bap∣tisme, and the celebration of the bo∣dy and bloud of the Lorde. Which Sacramentes euerie man when hee receyueth, being instructed, acknow∣ledgeth wherevnto they are refer∣red, that wee should not worshippe them with carnall seruitude or bon∣dage, but rather with spirituall free∣dom or libertie. And as to folow the * 1.743 letter and to take the signes in stead of the thinges which are signified by them, is a point of seruile weaknesse: so to expound the signes vnprofita∣bly, is a point of euill wandering er∣ror. And yet he speaketh more plain∣ly

chapter. 5. First of all you must be∣ware le••t you take a figuratiue spech according to the letter. For to this a∣greeth that which the Apostle saith: The letter killeth, but the spirite gi∣ueth life. For whē that which is figu∣ratiuely spoken, is taken as though it were spoken properly, it is carnally vnderstanded. Neyther is there any thing that may more agreably be ter∣med the death of the soule, then whē that wherein we excell beasts, which is vnderstanding or knowledge, is made subiect to the fleshe by follow∣ing the letter. For he that followeth the letter vnderstandeth words tran∣slated or borrowed as proper or naturall, neither doth he referre that which is signified by a proper worde to another signification: but if (for an example) he shall here mention of the Sabbaoth, he vnderstandeth it no otherwise but as one day of the seuē, which by continuall course come & goe. And when he heareth mention made of sacrifice, it wil not out of his heade but that this is ment of that whiche was wont to be done aboute offering of beastes and fruites of the earth. To be shorte, this is the misera∣ble bondage of the soule, to take the signes for the things them selues, and not to bee able to lifte vp the eyes of the mynd aboue the bodily creature, for the obteyning of euerlasting light. Thus farre August. By these wordes of Augustine we doe gather, that they reuerēce the sacraments by spirituall libertie, which neither stick to the letter, neither worship and re∣uerence the visible thinges and ele∣ments, as, water, breade, and wine, in steade of the thinges signified: but being rather admonished and stirred vp by the signes, they are lifted vp in their mindes to behold the things sig∣nified. * 1.744 The same Augustine in the same booke chapter 15. teaching when, and after what manner a trope or fi∣gure is to be receiued or acknowled∣ged, sayth: In figuratiue speaches this manner of rule shall be kept, that so long you viewe with diligent consi∣deration what is read, vntill the in∣terpretation come vnto the rule of charitie. For if it be not repugnaunt to charitie, thinke not that it is a fi∣guratiue speach. And yet more plain∣ly hee addeth in the 16. chapter fol∣lowing. If it bee an imperatiue speache, eyther forbidding any hay∣nous offence or wicked deede, or cō∣maunding any profitable or good deede, it is no figuratiue speach. But if it commaund any wicked deede, or forbid any deede of charitie, then it is figuratiue. Except ye eate the fleshe of the sonne of man, and drinke his bloude, ye haue no life in you. Hee seemeth to commaund some horri∣ble offence or wicked deede: there∣fore it is a figuratiue speache com∣maunding vs to communicate with the passion of Christe, and comfor∣tably and profitably to lay vp in our remembraunce that his fleshe was crucified and wounded for vs. The Scripture sayth, If thine enimie hun∣ger, feede him: Heere no man doub∣teth but hee commaundeth well do∣ing, but that whiche followeth: For in so doing thou shalte heape coales of fire vppon his head, A man would thinke that a wicked and euill deede were commaunded: therefore doubt not but that it is figuratiuely spoken. And so foorth. All these thinges doe conuince their errour whiche inter∣prete sacramentall speaches, as pro∣per, and reiect al figures and tropes, especially in the institution of the sup¦per. Neuerthelesse I am not ignorāt,

what they set againste this last testi∣monie * 1.745 of S. Augustin, that the words of our sauiour in the sixte of Iohn doe make nothing to the interpretation of the ministration of the sacrament, and therefore that the place of S. Au∣gustine doth nothing agrée to our pur¦pose. But it is manifest that in the same booke S. Augustine disputeth of signes and of the sacramentall spea∣ches. And that is manifest also by many other places oute of S Augu∣stine, that he often alledgeth these wordes of our sauiour out of the sixte of Iohn, to expounde the celebration of the supper. But why doe they no∣thing perteyne to the celebration of the Supper? Doth he speake of one body in the Supper, and of an other in the 6. chap. of Iohn? shal we beleue that the Lorde had and hath two bo∣dies? Our Lorde Iesus hath but one body, the whiche as it profiteth no∣thing being eaten corporally, accor∣ding to S. Iohn 6. chapter: euen so that body being corporally eatē, doth nothing auaile, according to S Mat. 26. chapter. But this matter we haue elsewhere handled. And of as little force is this vnsauourie obiection of theirs, which is, that the consequence is false when we argue thus: Cir∣cumcision * 1.746 is the couenant: the lambe is the Passoeuer: Sacrifices are sin∣nes, and sanctifications or cleansings are sacramentall speaches mysticall and figuratiue: therefore this also, This is my body, is a mysticall and figuratiue speache. For since in Sa∣cramentes there is the like rea∣son, why may wee not frame argu∣ments from the one to the other? And that sacraments haue the like reason, it is receyued of all them whiche ac∣knowledge the trueth aright, and it shall be proued hereafter to the full. But if it be not lawfull to reason frō the sacraments of the olde testament, and by them after a certeine compa∣rison to interprete ours, and by ours to make them plaine: truely then the Apostle did not well, who by a false consequent by comparison we reade to haue argued from their sacramēts vnto ours, in the 1. Cor. 10. and to the Coloss. 2. chap. But now we returne to oure purpose. That we may yet at lengthe make an ende of this place, * 1.747 they are sacramentall and figuratiue speaches, when we reade and heare that the breade is the body of Christe, and the wine the bloud of Christ, and that they do eate and drinke the body and bloude of Christe, which eate and drinke the Sacramente of the body and bloude of the Lord, also that they are purged from their sinnes and re∣generated into a newe life which are baptised in the name of Christe, and that baptisme is the washing awaye of all our sinnes. And after this man∣ner speaketh the scripture, and this fourme of speache kept the olde doc∣tours of the Churche, whome for so doing none that is wise dothe dis∣praise, neyther can one discommend any man whiche speaketh after this manner, so that he also abide in the same sinceritie wherein it is manifest that those holy men of god did walke. For as they did willingly and simply vse those speaches, so did they not roughly & rigorously strayne the let∣ter and speaches: they did interprete them in suche sorte, that none was so vnskilfull, but that he might vnder∣stand that the signs were not y^t thing it selfe whiche they signified, but that the signes doe take the names of the things, therfore they vsed words sig∣nificatiuely, sacramentally, mystical∣ly, and figuratiuely.

Nowe whereas some will not haue * 1.748 the Sacramentall speaches to be ex∣pounded, as though being not expoū∣ded they were of more authoritie, ma∣iestie and worthines, this draweth af∣ter it a soare daunger, and giueth a most gréeuous offence, and is repug∣nant to the rule of the Apostles, to sounde reason, and to the custome of them of old. For when these kinde of spéeches are set forth and vttered to the simple sort béeing not expounded, to witt, The bread is the bodie of Christe. When thou drinckest the wine of the Lord thou drinckest the verie bloud of the Lord. Bap∣tisme saueth vs, &c. what other thing * 1.749 I pray you, is set forth, than a snare of carnall bondage, and a most daunge∣rous offēce of idolatrie? Many words néede not in this matter, since experi∣ence doeth aboundantly enoughe sett forthe in this place, what hath béene done, and what at this day is done.

The rule of the Apostles comman∣deth the diuine oracles to be expoun∣ded in the Church, and to lay forth all y^e mysteries of the scripture, that they may be soundly vnderstanded, as wée may sée, 1. Corinth. 14. And reason it selfe teacheth vs, that the mind of mā is litle or nothing moued if the things themselues be not vnderstoode. What fruite therefore shall the simple sorte receiue by y^e Sacraments, vnto whom the meaning of the sacramentes hath not béene opened. Better therefore did the auncient fathers, not onely in expounding all the mysteries of the kingdome of God, and especially the sacraments: but in teaching also that they ought to be expounded. Whiche although it be made plaine inough by those thinges whiche goe before, yet will I add two examples out of S. Augustine touching this matter. Hee, cap. 6. de chatechisandis rudibus, say∣eth: Let the newe Christian man bée taught concerning y^e sacraments, that they bée visible signes of heauenlye thinges, and that inuisible things are to be honoured in them, neither that the signe after it is blessed and sancti∣fied, is so to bee taken as it is daily v∣sed. It must also be tould him what that spéech signifies which he heareth: and what thing is giuen in the signe, whereof it is a representation. More∣ouer vppon this occasion hée must bée taught that if he heare any thing euen in the Scriptures that soundeth car∣nally, although he vnderstand it not, yet to beléeue that some spirituall thing is signified thereby, whiche be∣longeth to holy manners, and to the life to come. And as followeth. The same Augustine, Lib. 4. de doctr. Chr. cap. 8. doth vtterly forbid the doctours & teachers of the church, not to thinke that they ought therefore to speake obscurely of the mysteries of the scrip∣ture, because they sée that these things are deliuered somewhat intricately and darckely in the scripture: but he rather requireth light & plainnesse in them. If any man desire to heare his wordes, they are these: If we fetche examples of the manner of speaking out of the writinges of our canonicall authours and doctours which are ea∣sily vnderstoode, yet wée ought not to thincke that wee should followe them also in those spéeches wherein they haue vsed a profitable and wholesome obscuritie, to exercise, and as it were to quicken the readers mindes, and to take awaye lothsomnes, and to stirre vp the studies of the willing learners, and also to make the minds of the wic∣ked zealous, that they may either bée turned to godlines, or else excluded from the mysteries. For so they spake

that those which came after them and could vnderstand and rightly expound them, might reueale a second grace vn¦like to the former, but yet ensuing in the church of God. Therefore they which expounde them ought not so to speake as if they by the like authori∣tie would offer themselues to bee ex∣pounded: but in all their kinde of spée∣ches, first let them labour chiefly and first of all to be vnderstanded, with as plaine kinde of speaking as they can, that he be very dull and slow-witted, which doeth not vnderstand, or at the least let not the fault of the hardnesse and subtiltie of the thinges which we goe about to open and declare, be in our owne spéech, whereby that which we speake should be somewhat longer in vnderstanding. Thus farre Augu∣stine. And let this that I haue hither∣to said of sacramentall spéeches be sufficient. The Lord be praised. Amen.

¶ That wee must reason reuerently of Sacraments, that they doe not giue grace, neither haue grace included in them. A∣gaine, what the vertue and lawefull ende and vse of Sacramentes is. That they profite not without faith, that they are not superfluous to the faithful, & that they do not depend vppon the worthines or vn∣worthines of the minister.

¶ The seuenth Sermon.

YEsterday (déerely beloued) I tould * 1.750 you what a sacra∣ment was, whoe was the authour of them, and for what causes sa∣cramentes were instituted, of what thinges they consiste, that is to say, of the signe, and the thinge signified. I tould you also what a signe is, & what the thinge signified, and by what na∣mes they are termed, howe they are consecrated, that the signe is not min∣gled with the thing signified, but that both of them remaine in their owne nature and propertie of nature: that the signe is not taken away or myra∣culously turned, neither that the thing signified is so ioyned with the signe, y^t whosoeuer is partaker of the one, is partaker also of the other. To be short I declared howe and after what man∣ner the signe and the thing signified, are coupled together to make a full perfect and lawfull sacrament, where also I intreated of sacramentall spée∣ches. Now therfore it remaineth that I also cōsequently speake of y^e nature, vertue, and efficacie of sacramentes, & of those thinges which are ioyned and of affinitie with them: for so the or∣der which I vsed in my diuisiō requi∣reth. Touching y^e vertue and nature of sacramēts, that is to say, what they worke in man, writers haue disputed diuersly & plentifully. It séemeth vnto me that reuerēce must be vsed in this disputation, and that héede must be ta∣ken that I do not incline either to the * 1.751 right hand or to the left, that is, that I do not attribute to much vnto them to the derogating from the doctrine of y^e Euangelistes & Apostles, neither that

I should diminishe or take from them to mine owne damnation that whiche the scripture, the word of God, doth at∣tribute vnto them. But we shal plen∣tifully giue great praise and glorie to the ordinances of God, if we shall say that of them which the spirite of God hath set downe in the holy scriptures: to bée willing to attribute more vnto them, is not onely an errour in man, but a great fault, whiche bringeth death and horrible destruction. This is declared vnto vs in the holy scrip∣ture * 1.752 by examples most worthie of re∣membrance. The arcke of y^e couenant giuen by Moses to y^e people of Israel, was a wittnesse of Gods presence a∣monge the people, and of the league & friendshipp betwene God & man. For in these words God made a league w^e the people, I will make my dwelling place amonge them, & walke among them, and I will be their God & they shalbe my people. Of that ordinance & agréement, the arke it selfe was cal∣led, The Lord God of hostes sittinge betweene the Cherubims, as we may sée 2. Sam. 6. and in y^e booke of the Chro∣nicles. It was also called, The arke of the couenant of the Lord. For when y^e prophets of God did attribute these thinges to the sacrament of God, they both thought and spake plentifully & reuerently enoughe of the sacrament of God: but when the ignorant & ma∣licious priests and the people corrup∣ted by them did attribute far greater thinges to the arke or Sacrament of God, what (I pray you) came to passe? Giue eare first what they attributed to the arke, The elders of Israel said, * 1.753 wherfore hath the Lord cast vs down this day before the Philistines? Let vs fetch the arke of the couenant of the Lord out of Silo vnto vs, that when it commeth amonge vs, it maye saue vs out of the hands of our enimies. You haue heard what they attributed to y^e ark. Now giue eare what they did. So the people sent into Silo, & brought * 1.754 from thence the arke of the couenant of the Lord of hoastes whiche sitteth betweene the Cherubims. And it came to passe, that when the arke of the couenant of the Lord came into the hoast, all Israel showted out a mightie showt, so that the earth rang againe. And when the Philistines hard the noise of the shout, they said, what meaneth the soūd of this migh∣tie showt? And they vnderstood that the arke of the Lord was come into the hoast. And the Philistines cried, woe be vnto vs, God is come into the hoast. Who shal deliuer vs out of the handes of those mightie Gods that smote the Aegyptians? But hearken now what happened, & howe God did declare that y^e arke was not God, as it was called & counted of y^e vnskilful in holy things, & how he punished the sin∣nes of his people, because they attri∣buted too much to the sacrament. It followeth therefore: And the Phili∣stines fought, and Israel was smitten downe, and fledd euerie man into his tent, and there was an exceding great slaughter, for there were ouerthrown of Israel thirtie thousand footemen. Beside that also, the arke of God was taken, & the two sonns of Helie were slaine. All these thinges are read in the 1. booke of Sam. 4. ca. Againe, when the sacrament of God was vnreuerēt∣ly handled of the swinish Philistines, they were smitten with a lothsome & deadly plague. They did boast y^t their Gods, and the religion of the Philisti∣nes had ouercome the God and the re∣ligion of the Israelits, but the gods of y^e Philistines fel downe & are broken in péeces, & their heathenish religion is confounded.

What, and did not the Israelites pe∣rish with a more gréeuous plague, thā before, when they lightly handled, and contrarie to the Lawe of God, Num. 4. looked into the Sacrament brought backe by the Philistines into Bethsames? For the Lord smote fif∣tie thousand threescore & tenne men. 1. Sam. 6. When Moses did negligent∣ly deferre the circumcising of his chil∣dren, he fell into great daunger. The Sichimites for receiuing circumcision rashly are destroyed. And Simeon and Leui, For prophaning the sacra∣ment are cursed of their father. Gene∣sis 49. To this that agréeth which the Apostle sayth of them which celebrate the supper vnworthilie. For this cause many are weake & sicke amonge you & many sleepe. Hetherto also belon∣geth the example of Oza, a man not altogether euill, whiche touched this same sacrament that was not lawfull for him to doe. Wherefore the Lord stroke him with a soudaine death, and that not priuately in the tabernacle, but in the fight of all the people. Of the whiche déede of God, Dauid also speaking in the cōgregation & church of the Israelites, saith to the Leuits: The Lord hath chosen the Leuites to beare the Arcke of the Lord (and not that kyne shall draw it in a new cart) therefore see that ye be holie that yee maye bring in the Arcke of the Lord God of Israel vnto the place which I haue prepared for it. For beecause ye did not this at the first, our lord God hath made a rent amonge vs, for that wee sought, him not as the fashion ought to be.

And it followeth immediatly, The priestes and Leuites sanctified them∣selues to fetche the Arcke of the Lord God of Israel. And the children of the * 1.755 Leuites bare the Arcke of God vpon their shoulders with staues as Moses commaunded according to the word of the Lord. All these thinges are to be séene in the first of the Chronicles, Cap. 15. Whereby we gather that the Lord will none of our good meanings or intentes, & pompous celebrations in celebrating the Sacramentes: but that hee onely requireth that wee should so iudge and speake of the Sa∣craments, as he iudgeth and speaketh by his word, and that we should so vse and celebrate them, as hee himselfe hath instituted and celebrated them. Therefore he sufficiently setteth forth the dignitie of sacraments, who attri∣buteth that vnto them, which GOD himselfe in y^e holy Scriptures vouch∣safeth to giue them.

Let vs therefore first of all searche out, of what dignitie Sacramentes haue béene for the most part in oure time, that thereby we may the better vnderstand what is to be attributed, and what is not to bée attributed vn∣to them. The common sort of priestes * 1.756 and monkes haue taught, that the sa∣cramentes of the newe lawe are not only signes of Grace, but together al∣so causes of grace, that is, which haue power to giue grace. For they say that they are as instruments, pipes, & certeine conduits of Christes passion, by whiche the grace of Christe is con∣ueyed and powred into vs: but that the signes of the old testament giuen to the fathers were signes onely, and not causes of grace also whiche haue force to signifie, but not to giue grace. They séeme truelye to haue suckte * 1.757 that errour out of Sainct Augustines words wrongfully vnderstoode: for he writeth vppon the 73. Psalme thus: The sacraments of the new lawe are more wholesome & happie, than they of the old lawe, because they promise,

these giue. But S. Augustinement to say no other thing, than that whiche in another place he speaketh after this manner: The sacrament of the old lawe did foreshew that Christ should come, but ours doe shewe that hee is come. For also against Faustus, Lib. 19. cap. 14. he calleth the Sacraments of the old lawe, Promises of things to bee perfourmed, but our sacramentes tokens of thinges that are alreadie perfourmed. Wherfore vpon the 73. Psalme he sayeth: The sacramentes of the old lawe are giuen to signifie the verie thing, but ours do witnesse that it is giuen, and signifie that it is present. I confesse that he saith more than once, that our sacramentes are more comfortable and effectuall: but hee said that by no other reason, than for that the Messias being alreadie re∣uealed and giuen vnto vs in the new testament, our sacramentes are more perfecte, more lightsome, and more beautifull: for Christ hath brought all signes to an end, wherfore ours haue a more full signification, and after a sort are the more liuelie. But if Au∣gustine had béene altogether of that o∣pinion which these men do fauour and followe, would not godlines it selfe persuade vs to forsake the authori∣tie of men, and cleane to the word of trueth?

Let vs sée therefore what may bée gathered out of the word of trueth, * 1.758 that is, out of the canonical scriptures, touching the likenes and difference of the sacraments of the old and new te∣stament. This we hould for a certein∣tie out of the scriptures, that there is but one euerlasting and vnchaungea∣ble God and Lord of either Churche, that there is but one faith in him tho∣rough Christe of either Churche, that there is but one waye layd downe in either Church to atteine to the promi∣ses of saluation: to be short, that there is but one Churche of the onely liuing God, gathered together out of either people both of the Iewes & Gentiles. I thincke there needeth no large con∣firmation of these thinges out of the scripture: béecause in the 8. Decade and third Sermon, I haue handled them at the full.

Now that I haue fortified and cō∣firmed these thinges before, by the writinges of the Apostles, thus I con∣clude, not of mine owne braine, but by the authoritie of God: They which alwayes haue one euerlasting, and vnchaungeable God: one waye of sal∣uation set forth for all in Christ from the beginning: one faith: one church: one baptisme: the same spirituall meate and drincke: they cannot choose but haue the selfe same sacraments as touching their substance. But the Iewes and Christians haue one God, one faith, one way of saluation (which is) by Christe, to be short one church: therefore haue they also the selfe same sacraments, sauing that ours are gi∣uen vnder other signes, and for that throughe the reuelation ot the Sunne of righteousnes (I meane) Christ, are made more lightsome and manifest. I saye further that the scripture wit∣nesseth, that the sacraments of the old testament and ours, are of the same force, in so muche that Paule calleth them circumcised which are baptised, and them baptised which are circum∣cised. And he also teacheth, That oure fathers did eate that spirituall meate which wee eate, & dranke of that spi∣rituall drincke, that is, the rocke. But anon he addeth, And that rocke was Christ. The words of the Apostle are well knowen, and are read in the 1. Cor. 10. The same Apostle in the se∣second

chapiter to the Coloss. saith, In Christ ye are complete (or made per∣fecte) in whome also ye are circumci∣sed with circumcision made without hands, by putting off the bodie of the flesh, subiecte to sinne by the circum∣cision of Christe, buried with him in baptisme, &c.

What, I praye you, can bée spo∣ken more plainely? Circumcision made without handes, is the cir∣cumcision of Christians, which is bap∣tisme. But in y^e former place of Paul to the Corinthians we must mark (as elsewhere I put you in minde) that to be baptised into Moses, is not y^e same, that it is to be baptised into Christe. For to be baptised into Moses is all one, as if he had said, to be baptised by Moses or thoroughe the ministerie of Moses. For it is manifest that Mo∣ses broughte the people to GOD whiche were onely committed to his charge.

In many places in Aurel. August. ye shall read the like, howsoeuer oure * 1.759 aduersaries doe father vppon Augu∣stine, this difference betwene the sa∣craments of the old lawe and ours, of their owne bringing in. For he Lib. 2. cont. literas Petil. cap. 27. sayeth, The sacraments of the Iewes were in out ward tokens diuers from ours, but in the thinges signified they were equall and all one. Also Tract. in Ioan. 26. vpon this place, He is the bread which came downe frō heauē, he saith, Man∣na did fignifie this bread: the altar of God signified this bread. Those were sacramēts. In signes they are diuers, but in the thinge signified equall. The like woordes thou mayest read Lib. 19. contra Faustum Manichęum, cap. 13. 16. 17. And againe, Tract. in Ioan 45. Before the comming of oure Lord Iesus Christ, whē he came base∣ly in the fleshe, there were iust and righteous men, who did so beléeue in him then that was to come, as we doe beléeue in him nowe that is come. The times were chaunged, but so was not faith. And so forth.

And anon, In diuers signes is all one faith: so in diuers signes as in di∣uers words, because woords chaunge their soundes by times, and truely words are nothing bu•• signes. For in that they signifie they are wordes, take a waye the signification from the word, and it is a vaine noyse. There∣fore all woordes are significations. Did not these that ministred those signes in the old lawe, beléeue those thinges which we no we beléeue were prophecied before hand by them? No doubt they did beléeue them: but they beléeued they should come: and wee, that they are come.

Also vppon the 77. Psalme. The same meate and drincke, (sayeth hee) had they in their Sacraments which wée haue in oures, but in significati∣on the same, not in likenesse. For the selfe same Christ was figured to them in the rocke, but manifested to vs in the flesh. But with them all God was not well pleased. All verilie did eate one spirituall meate, and dranke one spirituall drinke, that is, which signi∣fied some spirituall thing: but in all of them God had no delight. And where∣as the sacramentes were common to all, yet grace was not common to all, which is the pithe of the sacramentes. As euen now at this daye faith is re∣uealed, which then was hid, the foun∣teine of regeneration is common to all whiche are baptised in the name of the father, and of the sonne, and of the holy Ghoste, but the inward grace

whereof they are sacramentes, wher∣by the members of Christe with their head are borne a new, is not common to all. Thus farr Augustine, who tea∣cheth that their signes or sacraments are not vnequall or bulike, whiche haue the same faith and religion, but that all the difference that is, resteth in the diuersitie of the time, other∣wise they differ not.

Nowe that I haue made an ende of the similitude and difference of the Sacramentes of the old and newe te∣stament, and that by occasion of a receiued opinion, that the sacraments of the newe lawe doe conferre or giue grace of themselues: let vs also consider what manner of thinge the same is.

And first touching the word Grace, I will giue you these fewe thinges to note. Grace is the fauour and good * 1.760 will of GOD, wherewith God the father imbraceth vs for Christes sake, purifyeth, iustifieth, and endueth vs with his good giftes, and saueth vs. For the writinges of the Apostles doe plainely call that (Grace) whereby wée are saued, and iustified, or made righteous by faith in Iesus Christ. Of this Grace it is written, I make not the Grace of God of no effecte. For if righteousnes come by the Lawe, then Christ died in vaine.

Of this Grace it is written, Christ vnto vs is beecome vnprofitable, as many as are iustified by the lawe are fallen from Grace. Of this Grace it is written, If it come of grace, then is it not of woorkes, for else grace now is no more grace. What, is not the sonne of GOD himselfe called The Grace and gift of GOD? Iohn 4. Titus 2. Cap.

Nowe to conferre Grace, what is it else, than to giue, or franckely and fréelye to bestowe some thinge on a man which he had not before. There∣fore, if the Sacramentes doe giue Grace to the receyuers of them, then truely they giue those thinges whiche they signifie, to them whiche had them not, I meane Christe with all his giftes, that is to saye, they make them pleasaunt and acceptable vnto GOD, they iustifie and saue, yea, and that of them-selues, insomuche as they are said to haue receiued ver∣tue to sanctifie from the passion of Christe, and not to signifie onely or to helpe, to commende or to further. Yea, and they also attribute the re∣ceyuing of Grace to our worke, wher∣by * 1.761 we receiue the Sacrament. But howe contrarie this doctrine is to the trueth of the holye Prophetes and A∣postles, I will now declare.

It was an old errour amonge the Iewes, that Sacramentes did iusti∣fie. Hereof commeth it that the holy Prophetes of GOD reasoning and rebuking the people of God commit∣ted to their charge, yet sauouring of false opinions, cryed, That their la∣bour whiche they bestowed vppon their Ceremonies and sacrifices was in vaine: And that GOD is de∣lighted with faithfull obedience, with fayth I say, charitie, innocencie, and also with true godlines.

Amonge whome Ieremie sayeth, * 1.762 Thus sayeth the Lord of hoastes, the GOD of Israel, Heape vpp your burnte offeringes with your sacrifi∣ces, and eate the fleshe: For when I brought your fathers out of Aegypt, I spake no word vnto them of burnt offeringes and sacrifices: but this I commaunded them, saying: Hear∣ken and obeye my voyce, and I will bee your GOD, and yee shall bee my people, so that yee walke in

all the wayes whiche I haue cōmaun∣ded you, that ye may prosper. The like place is in Esaie the first Chapi∣ter. The Lord hath not despised, nei∣ther * 1.763 haue his holy Prophets contem∣ned all sacrifices in generall, since hée him selfe instituted them by Moses: but they sought to suppresse & beate downe that false opinion, and vaine confidence whiche they had in sacrifi∣ces. It is a vaine confidence and a false opinion, (to beléeue and thincke) that sacrifices of themselues and for our workes sake, doe make vs accep∣table vnto God. For faith maketh vs acceptable vnto God by the Messias. And the Lord did not institute sacra∣mentes or sacrifices, that beeing offe∣red they might giue grace, or iustifie vs, but to be witnesses of the grace of God, & that by them his people might be kept & drawne in due order, from idols, and heathenish worshippings, and ledd to Christ the highe priest and onely sacrifice (or oblation) for the whole world. For they were certeine scholinges or exercises, as Paule pro∣ueth, saying: The law was our schole∣maister vnto Christe, that wee should * 1.764 bee iustified throughe faith: but after that faith is come, wee are no longer vnder a scholemaister. Therefore the sacrifices of the old lawe did not giue grace to them that sacrificed, neither wrought they their iustification, but were tokens and testimonies that God doth sanctifie and iustifie, by and through the sacrifice appointed before all worldes, the Messias, I mean••, to faith in whome they did, as it were a certeine scholemaister by guiding vs, bring vs.

And truly, when the Apostles prea∣ched the pure and sound doctrine of the * 1.765 Gospell, that By the onely grace of God in Christ the faithfull are saued, this auncient errour of their elders had taken such déep roote in the minds of the Iewes, that euen they whiche had receiued Christe, stoode neuerthe∣lesse in cōtention, y^• Christ was not a∣ble fully to sanctifie & iustifie, without the helpe of the Iewishe sacrifices. A∣gainst whome the Apostles disputing with great grauitie and inumcible power of y^• spirite, did plainely proue, that a Christian without any obser∣uations of the ceremoniall lawe, or helpe of any woorkes, euen by the only méere, and frée grace and mercie of God in Christ, is sanctified, purified, iustified and saued. Whiche vndoub∣tedly is the healme (as commonly is said) and stearne of the Euangelists and Apostles doctrine, whiche who so denieth, he hath no part doubtlesse in the inheritance of Christ and his Gos∣pell. Neither is it obscure or doubtful whiche euen nowe I haue set forth in these fewe wordes. For who is igno∣rant of that memorable dissention be∣twéene * 1.766 the chiefe Apostles of Christe Paul and Barnabas, kindled against those which taught, Except the Chri∣stians were circumcised after the ma∣ner of Moses, they could in no wise be saued? Against whome Peter ma∣keth this conclusion, That our hearts are purified by faith, & that wee whi∣che beleeue shalbe saued by the grace of our Lord Iesus Christ.

True it is that the aduersaries * 1.767 would bring backe againe that which the Apostles abrogated and toke a∣way: but in the meane while, this is also vndoubtedly true, that the Apo∣stles with no other forceable engine more strongly battered (as it were) and beate downe flat to ground, their aduersaries bulworke, in defence of sacraments y^• purifie thā w^t this, That we which beleeue, shalbe saued by the

grace of our Lorde Iesus Christe.

And whereas in euery place almost they adde, Not by the lawe, not by ce∣remonies, or other rituall obseruati∣ones, do wee thinke that they will admitte Sacramentes to the parta∣king of suche power and vertue, sée∣ing they be cōprehended vnder rites and ceremonies, and so accounted? Christian faith doeth attribute the grace of GOD, remission of sinnes, sanctification, and iustification, ful∣ly and wholely to the frée mercie of God, & to the merite of Christs passi∣on, yea, in suche sorte doth Christian faith attribute these spirituall bene∣fites vnto it, that beside it nothing at all is admitted to take parte with it.

Therefore whereas Lombard sai∣eth, That sacramentes haue receiued power to conferr or giue grace by the merite of the passion of Christe, it is of his owne foarging. For as Christ giueth not his glorie to any, either saint, or mortall man, muche lesse to a creature without life: euen so he that beléeueth to be fully iustified by the death and resurrection of y^e Lord, séeketh no further grace and righte∣ousnesse in any other thing, than in Christe only, vpon whom he stayeth, whome also by faith he féeleth in his hart or minde alreadie to exercise his force by the holy Ghost. For here∣vnto perteyne those sayinges in the Gospel, Goe in peace thy faithe * 1.768 hath saued thee. And also, He whiche * 1.769 drinketh of this water shall thirst a∣gaine, but whosoeuer shall drinke of that water which I shal giue him shall neuer thirst, &c. To this perteineth the saying of Paule also, There∣fore * 1.770 being iustified by faith, we are at peace with God thorough our Lorde Iesus Christ. By whome also we had an entraunce by faith vnto this grace wherein wee stande and reioyce in hope of the glorie of God.

I am not ignorant of the craftie * 1.771 sleightes of some, who imagine there is a certeine generall & also a speciall faithe. The generall faithe they call that whereby we beléeue that we are truely iustified by the deathe and re∣surrection of Christe: but that they call a speciall faith, whereby we bée∣léeue that by the sacramentes and by our owne worke the gyfts of GOD are applied particularly to euery one of vs one by one.

But to what purpose was it, bée∣ing in a lande where they might bee fedde with Manna, to looke backe to the potage pottes, and (vnsauourie) léekes of Egypt? What (I pray you) haue Christians to doe with the dis∣tinctiōs of subtile sophisters? or how will they proue this distinction of theirs vnto vs? Verily there is but one faith, and the same is no other in the vse of the Sacraments than it is without the vse of them. Without the vse of them we beléeue that wee are sanctified by the death and resur∣rection of Christ.

In baptisme and the Lordes sup∣per we practise no other faithe than wherby we beléeue, that we are pur∣ged from our sinnes by the grace and mercie of Christe, and that by his body giuen for vs, and his bloud shed for vs, we are redéemed from deathe, and become heirs of eternal life. Not the Sacramentes, but faithe through the holy Ghost applyeth these thinges vnto vs: whiche thing all the wri∣tinges of the Apostles doe witnesse, but suche feigned gloses do obscure and darken. To be shorte, there is one GOD and Sauiour of all, one

Saluation, one Redemption, and purging, one faith, whereby wee re∣ceiue Saluation offered vnto vs of GOD in Christe through the holie Ghoste. The same is declared, or preached vnto vs in the worde by the minister, and is represented, and sealed by the Sacramentes.

And now, who knoweth not that Paule the Apostle in all his wri∣tinges onely laboureth to proue, that those that beléeue are iustified by faith, in the Lorde Iesus, and not by any workes?

Againe, who is ignoraunt that the receiuing, and celebration of sa∣cramentes, are also counted among our workes? Wherevnto I will add this, that Sacramentes giue not that whiche they haue not themselues: but they haue not grace, and righte∣ousnesse, and heauenly gyftes: ther∣fore they doe not giue them. But * 1.772 hence springeth vppe another dispu∣tation for vs to handle: whether the grace of GOD, and a certeine hea∣uenly power, be put in, or included in the Sacramentes, and as it were conteined in them, so that from them it might be conueyed into the recey∣uers.

The whole rable of Priestes and monkes, as well in worde as in déede haue bewrayed them selues that they thinke, That in the bare signes there is heauenly grace in∣cluded, yea, and that God himselfe is comprehended in them.

For from no other founteine sprang their carefull disputati∣ons concerning That the mouse ea∣teth, when it eateth the Sacrament of the bodie of Christe. Pope Innocent Libro quarto, De Sacramento altaris Capite vnde cimo, sayth, Miraculously doth the substaunce of bread returne againe, not that bread which was tur∣ned into flesh: But it cōmeth to passe, that in sted of it, other bread is miracu¦lously created, which bread is eaten, &c. Behold here is a certein wittie & miraculous kinde of diuinitie. I passe ouer of purpose many other whiche are of this kinde.

And herevnto, that by crossinges, and certeine secret words, gestures, and breathings, they consecrate the water of baptisme, all which things they beautifie with the name of bles∣singe. And among other thinges * 1.773 they sing thus: God by the secrete mixture of his light make fruitefull this water prepared to regenerate men with-all, that beeing sanctified, and borne againe of the immaculate wombe of the heauenly founteine, it may come foorth a new creature. Let this holy & innocent creature be free from all the assaultes of the aduersa∣rie. Let him not intrap it in his snare. Let it become a liuing founteine, a re∣generating water, a purifying riuer, that all that are dipped in this whole∣some lauer, the holy ghost working in thē, may atteine to the excellencie of perfect purificatiō. Wherfore ô thou creature of water, I blesse (or coniure) thee, by the liuing God, by the true God, by the holy god, by the god whi∣ch in the beginning feparated thee by his word from the drie lande, &c. A∣gaine breathing thrice on the water he forthwith vttereth these wordes. Thou O Lord blesse with thy worde these waters which make request vnto thee, that beside their natural cleannes whiche in washing they may giue to our bodies, they may also be effectual to purifie our soules. Then the priest taketh a burning waxe candle, and

putteth it thrice in the water conse∣crated to baptisme, saying: Let the power of the holy Ghost come down into this plentifull founteine. He ad∣deth, And let it make the whole sub∣stance of this water fruitefull with the fruite of regeneration. And so foorthe.

All these thinges they vnderstande and expounde to be spoken simplie, and without tropes or figures: whi∣che euidently enough declareth what these men attribute to holy or conse∣crated water, and howe they thinke that in the signes the holy thinges themselues are conteyned. Aboute this matter Bonauentura hathe woon∣derfully busied himselfe, who in his writing In 4. Magistri Distinct. 1. Quest. 3. among other thinges at the length sayth, Wee must not say, by * 1.774 any meanes, that grace is conteyned substantially in the Sacramentes, as water in a vessel, or as a medicine in a boxe: yea, to vnderstande it so, it is erronious. But they are saide to con∣tein grace, in that they signifie grace, and because, vnlesse there bee a want on the part of the receiuer, grace is al∣wayes giuen in them, so that ye must vnderstand, that grace is in the soule, and not in the visible signes. For this cause they are called also vesselles of grace. They may be also called vessels after another maner. Because as that whiche is in a vessel, is no parte of it, neyther commeth of it, and yet neuer∣thelesse is drawen out of it: so grace commeth neither of, nor by the Sa∣cramentes, but springeth from the e∣ternall founteine, and is drawne out from thence by the soule in the sacra∣mentes. And as a man when he wold haue liquor, goeth streight to the ves∣sell: so he that seeketh after the li∣quor of grace, and hathe it not, must haue recourse to the sacramēts. Thus farre Bonauentura, who rightly re∣ferred grace vnto GOD, the foun∣teine of all good thinges. I would he had also more purely and simplie sett downe the rest.

He also saide truely, that the soule of man was the seate, and re∣ceptacle of grace, and of the gyftes of GOD, and not thinges without * 1.775 sense. For the holie Scripture tea∣cheth euery where, that the minde of man, not any Element, or what∣soeuer is forged by mans deuise, is the mansion place of the grace of god, and that it is not to be sought for, or worshipped, as included in any insen¦sible thing. If the heauen of heauens (sayth Solomon) be not able to con∣teine * 1.776 thee, howe shoulde then this house do it that I haue builded? Wherevnto the most constant mar∣tyr of Christ Stephan alluding, sai∣eth, He that is highest of all dwelleth * 1.777 not in Temples made with handes, as sayeth the prophete: Heauen is my seate, and earthe is my footestoole. What house will ye builde for mee sayeth the Lorde, or whiche is the place of my reste? Hathe not my hand made all these thinges? Which, that great Apostle of Christe Paule following, sayth, God that made the * 1.778 world, and al that are in it, seeing that he is Lord of heauen and earth, dwel∣leth not in temples made with hands, neither is worshipped with mennes handes, as thoughe he needed of any thing, seeing he himselfe giueth to all life and breath, and all thinges, &c.

Wherevpon Christ him selfe in the Gospell speaketh more expressely, The houre commeth, when yee shall * 1.779 neither in this mounteine, neither at Hierusalem worshippe the Fa∣ther: But the houre commeth and

now is, whē the true worshippers shal worship the father in spirit and truth. The faithfull therefore do lifte vpp the eyes of their minde from earthly and visible thinges vnto heauenlie, wherevppon our godly forefathers, when they celebrated the Lords sup∣per heard y^t saying repeated or soūg vnto them most agréeable to such ho∣ly mysterics, Lifte vpp your hands, all the people answearing together, Wee lifte them vpp vnto the Lorde. Doth not the verie grosse absurdi∣tie of the thing plainely proue, that grace is not conteyned in the signes? For if by grace you vnderstande the fauour and good will of God, if par∣don and forgiuenesse of sinne, clean∣sing I saye and iustifying of the be∣léeuers, if finallie the giftes and gra∣ces of the spirite, what I pray you can be imagined more absurde, and senselesse, than that suche excellent thinges shoulde be kepte inclosed in water, bread, and wine? The signes truely haue no néede of grace, nor a∣any pardon and forgiuenesse of sinnes.

To what purpose then should grace be conteined within Sacramentes? What profite, I pray you, will re∣dound vnto men? Or who knoweth not that all the institutions GOD were ordeyned for the commoditie of man? Or shall wee say that grace is therefore kepte included within the Sacramentes, that from thence it might be conueyed vnto vs by cha∣nels? But the scripture speaketh not after that manner. For grace, as hath béene often nowe repeated, is the fauour and good will of GOD: whereby he him selfe, not by sensible matters, but of his owne accorde, and thoroughe his power and might is brought vnto vs. These thinges are spirituall, and therefore are brought to passe by the gyft and me∣diation of the holy Ghost. GOD is ioyned vnto vs by his spirite, and we are coupled to him by faith, tho∣rough the gyfte of the holy Ghoste, whiche thing in the writinges of the Euangelistes and Apostles is eue∣rie where to be séene.

Moreouer the wordes of the Ca∣non of the counsell of Nice, are not to be vnderstoode after suche a grosse * 1.780 and rude manner: Our baptisme is not to be considered with the bodily eyes, but with the eyes of the minde. Thou seest water, weygh the heauen∣ly force whiche lyeth hidde in the water, &c. For it is a Sacra∣mentall spéeche, whiche truely e∣uery bodie at that time vnderstoode: as also at this day to vs it is no new nor harde kinde of speaking, to say, that in the seale there is faith and trueth, in a marriage ring the faith and loue of wedlocke, in a Scep∣ter and crowne the kinges authori∣tie. For no man is so foolishe that by reason of the kinde of speeches he will affirme that the thinges them selues are conteyned and inclosed in the signes: euerie man know∣eth this kinde and manner of spéech.

To this matter also apperteineth * 1.781 that Iohn the Baptist baptised in the riuer Iordane, & that the Apostles also themselues baptised with water neither cōsecrated nor prepared with any inchauntmentes, breathinges, or crossinges, that it might receiue the grace of God into it, and make them that are baptised partakers thereof. The Aethiopian in the Acts of the A∣postles * 1.782 saw a founteine not mingled with Dyle, neither consecrated with

any holy charmes, neither moreouer prepared with any breathinges, nor putting in of waxe candles, nor pic∣tures of crosses, yet neuerthelesse he said to Philip the Apostle, See, here is water, what doth let me to be bapti∣sed? But Philip required faith of him in the Lord Iesus, and vpon his con∣fession, he foorthwith baptised him, no consecration of the founteine first prouided for, by the whiche forsoothe he might call downe the grace of the holy Ghoste, and the power of rege∣neration into the water, and forth∣with might applie it to the purifying of the Aethiopian.

And if so be wee procéede to in∣clude the grace of GOD within the * 1.783 Elementes, and the thinges them∣selues within the signes by the whi∣che they are represented, who séeth not with howe great daunger wee shall doe the same, especially among the simple sorte? For vnto those we shall giue occasion of idolatrie, and to cleaue vnto the visible signes: of whome also they will require and aske that, whiche ought to be asked of God the authour of all goodnesse, with mindes lifted vpp into heauen. For where as it is obiected that by a certeine heauenly couenant it is so appointed by GOD, that sacra∣mentes shoulde haue grace in them∣selues, and should from themselues as by pypes conuey abroade the wa∣ter of grace, vnto those that are thir∣stie, that is alledged without war∣rant of the Scripture, and is re∣pugnaunt vnto true religion. As by those thinges whiche haue hither∣to béene handeled and disputed of, doeth, as wee thinke, sufficiently ap∣peare, wherevnto also we adde this.

The holy and elect people of God are not then firste of all partakers * 1.784 of the first grace of God, and Hea∣uenly gyftes, when they receiue the Sacramentes. For they enioy the thinges before they be partakers of the signes. For it is plainely decla∣red vnto vs, that Abraham our father was iustified before he was circum∣cised. And who gathereth thereby y^t iustification was not exhibited and giuen vnto him by the sacrament of circumcision: but rather that that righteousnesse whiche he by faith be∣fore possessed, was by the Sacrament sealed and confirmed vnto him? And moreouer who wil not thereof gather that we whiche are the sonnes of A∣braham, are after no other manner iustified, than it appeareth that our father was iustified, and that our sa∣cramentes 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 Ro∣manes. 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 let∣teth * 1.785 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 im∣mediately it followeth, And they wēt down both into the water, & he bap∣tised him. The Eunuche (sayeth the Euangelist) beléeued with al his hart that is to to say, truly, & without dissi∣mulation. Nowe let vs sée what the Scripture saith, concerning suche a faith. S. Iohn the Apostle & Euan∣gelist saith, Who so euer beleeueth * 1.786 that Iesus is Christ, is borne of God.

He againe saith, Whosoeuer confes∣seth * 1.787 that Iesus is the sonne of God, in him dwelleth God, and he in GOD, Also Paule that elect vessel and doc∣tour of the Gentiles sayth, If thou shalt knowledge with thy mouth the * 1.788 Lord Iesus, and shalt beleeue in thine hart that God raysed him from the dead, thou shalt bee saued. And a∣gaine, Saint Iohn sayth in his Epi∣stle, He that beleeueth on the sonne * 1.789 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. Briefe∣ly of all these thinges this wee ga∣ther.

The Eunuche beléeued before he re∣ceiued 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 there∣fore the baptisme whiche followed did not giue that to y^e 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 ma∣ner we reade of Cornelius the Cen∣turion * 1.790 in the same Actes of the Apo∣stles, that he beléeuing the preaching of the Apostle Peter receiued y^e holie Ghost also in a visible shape, as the Apostles did at Hierusalem in the day of Pentecoste. And that Pe∣ter 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 Corne∣lius with his housholde receiued the holy Ghoste before they were bapti∣sed, it is manifest that he did not ob∣teine the holie Ghoste as giuen firste by baptisme, or with baptisme. A∣gaine, we reade in the Actes of the * 1.791 Apostles, They that gladly recei∣ued the woorde of Peter were bapti∣sed. Therefore before they were bap∣tised of Peter, they had obteined the grace of God through faith. For why I pray you doe we baptise our In∣fantes? Is it because they beléeue with their hart, and confesse with their mouthe? I thinke not. Do we not therefore baptise them, because God hathe commaunded them to bée brought vnto him? because he hath promised that he will be our GOD, and the GOD of our séede after vs? To be short, because we beléeue that GOD of his méere 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 bapti∣sing Infantes for these causes, doe aboundantly testifie that there is not first giuen vnto thē in baptisme, but that there is sealed and confirmed, whiche they had before. Let vs also ioyne vnto these thinges, a testimo∣nie of the Supper of the Lord.

The Apostle teaching how the God∣ly shoulde prepare them selues to come to the Lordes Table, sayth, Let a man proue him selfe, and so * 1.792 let him eate of this bread, and drinke of this Cuppe.

But to examine or proue signifi∣eth to search, as muche as lyeth in man, the harte, or minde, and tho∣roughe diligent inquisition to sifte ones conscience. And GOD is

sayde, ••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 * 1.793 without knowledge & iudgement: & y^• knowledg & iudgement of Christi∣ans is faith: therfore whosoeuer pro∣ueth himselfe before hee come to the Supper, hath faith. If he haue faith, then he wanteth not those thinges y^t are coupled with faithe: and there∣fore in the Supper, those heauenly benefites are not firste receiued, but thankes are giuen for those that are receiued. I haue hereby shew∣ed and proued, I suppose, that Sa∣cramentes doe not conferre grace. They obiect, I know well enoughe * 1.794 against these thinges, (who are per∣suaded 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 ac∣cused 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 sa∣cramentes whiche are holy, and not prophane: effectuall, and not without force: garnished from aboue not naked: & therefore full, not void or emptie.

For they are holy thinges and not prophane, because they are insti∣tuted of GOD, and for godly men, not for prophane persons. They are effectual and not without force: for in the Churche with the godly, and faithfull, they worke the same effect and ende wherevnto they were or∣deined of God. Whereof more here∣after. They are also worthily said to be beautified, and adorned by God, and not bare thinges: whiche haue the worde GOD it selfe, where∣with they are moste beautifully adorned. And therefore also they are full, and not emptie sacraments, because they haue those things whi∣che make a perfect Sacrament.

We will repeate here the para∣bles, or similitudes, (whiche aboue also intreating of consecration, for * 1.795 the moste parte we did alledge) to the intente to giue more cleare light vnto this treatise. All the while that waxe for confirmation and witnesse sake is not hanged on letters patents or other publique instrumentes it is common, voide, and bare waxe, that is to saye, nothing else but waxe, but when it is sealed and fastened to those publike instruments, it is now neither voide nor bare waxe. For it is called y^e testimonie of the truth. The armes of a prince or of any cō∣mon wealthe, if it be painted in a windowe, or on a wall, it is a bare signe: but if the same be fastened to writinges, or set to letters, there is greate difference betwéene this and the other. For nowe it declareth and witnesseth the will of the prince, or common wealthe: therefore it hathe this estimation among all men, that

who ••o de••aceth it, or contrarie to the will of the Prince and common weale, doeth sette it to any other charter is reputed guiltie of coun∣terfetting, & of high treason. A stone when as yet it is not set for a marke, or bound of fieldes, it is a bare and voide, y^t is to say a cōmon stone, whi∣che to tread vnder foote or to remoue out of his place, is no offence: but be∣ing set to part the boundes of fieldes, it is no more a voide or bare stone, but a witnes of lawful diuision and iust possession, which to moue out of his place is committed an heynous offence.

And therefore water, bread, and wine, without the institution and vse of the Sacrament, are nothing else but water bread and wine: but beeing vsed in the celebration of the sacrament, they differ verie far from y^t they were before, & are sacraments signed of Christ by his word, and or∣deined for the saluation of the faith∣full. Therefore they that are parta∣kers of the sacraments do not recetue nothing, as these say, vnlesse the insti∣tution of god be to be estéemed as no∣thing.

He instituted sacramentes to be testimonies of his grace, and seales of the trueth of his promises. Which thing I will anon declare more at large. Therefore as God is true, and cannot lye: so the seales of his pro∣mises are most true. He hath promi∣sed that he wilbe oures, and that in Christ he will communicate himselfe vnto vs with al his giftes: He there∣fore of a certeintie sheweth him∣selfe suche an one, and doeth com∣municate him selfe vnto vs: Al∣thoughe hee doe it not nowe firste of all when wée receiue the Sa∣ramentes, as it he shoulde powre out of himselfe into vs by them as it were by conduite pypes, & were in∣cluded in them as in vessels, for im∣mediatlie vpon the beginning of the world he promised his grace vnto vs, as soone as we first beleeued he begā to shew him self such an one vnto vs, & doth shew him selfe more and more through the whole course of our life: we receiue him, and comprehend him spiritually and by fayth. Therefore when we are partakers of the Sacra∣ments, he procedeth to communicate him self vnto vs after a speciall man∣ner, that is to say, proper vnto sacra∣ments, and so we, which before were made partakers of Christ, do continue and strengthen that communion or fellowship spiritually and by faith, in the celebration of the Sacramentes, outwardlie sealing the same vnto our selues by the signes

Nowe, who will hereafter say, that they whiche thinke thus of the Sacramentes, and are by this faithe partakers of them, haue nothing but emptie shewes, and receiue no∣thing in them: Albeit we neither in∣clude grace in the signes, neither deriue it from them? But if any man haue any other opinion of God and his ordinaunces, that shall no more be falsehode in GOD, or ac∣cuse him of vntrueth, than if any one shoulde charge a iuste man with a lye, because he perfourmeth not that whiche he looked for: when in the meane time, this man promised not the thing whiche he looked for: but he throughe his corrupte, and false opinion, hathe dreamed that it was promised vnto him.

And thus farr by occasion I haue shewed what agréement and diffe∣rence

there is betweene the Sacra∣mentes of the olde and new Testa∣ment, and that our Sacraments doe neither conferre nor conteine grace. Now we returne to that whiche we beganne, I meane to the principall ground of this disputation, that for∣asmuch as we haue taught what they doe not worke, so now at length wee may sett downe what they worke in very déede, that is to say, expounding what is the power, ende, and lawfull vse of the Sacramente, where-vnto they are ordeyned of God. We han∣dled indéede the place of the causes, why they were instituted in the be∣ginning almoste of the 6. Sermon. But now I wil ad other things whi∣che perteine to this purpose, and en∣treate of eche thing by it selfe, more fully and at large.

The chiefe end of sacramentes is this, that they are testimonies to con∣firme * 1.796 the trueth, by which the Lorde in his Church, euen visibly doeth tes∣tifie that the things now vttered by preaching of the Gospel, & by the pro∣mises assured to the faithful from the beginning of the world, are in euery pointe so brought to passe, and are so certeinly true, as they are decla∣red and promised in the worde of trueth.

Euen so Baptisme is the heauenly and publique witnesse in the Church of Christe, whereby the Lorde testi∣fieth that it is hee whiche receiueth men fréely into fauour, and whiche cleanseth from all blemishes, and to be shorte, maketh vs partakers and heyres of all his goodnesse. For after the same manner Circumcision in times past, was a publique and hea∣uenly testimonie, that it is God that purgeth and adopteth vs. For there∣fore Moses saith Deu 30. The Lorde thy God wil circumcise thine hart, & the hart of thy seede, that thou mayest loue the Lord thy GOD with all thy heart &c.

After the selfe same manner, the Lorde him selfe instituting the holie supper in his Church, by the present signes doeth openly beare witnesse, that his bodie was certeinely giuen for vs, and his bloud truely shedd for the remissiō of our sinnes: that he also is that liuing food that féedeth vs to e∣ternall life. Wherefore we read in Chrysost. his 83. Homilie vpon Mat∣thew in these wordes. As in the olde lawe, so in the same manner hath hee heere lefte with vs a memorie of the mysteries, stopping & bridling here∣by the mouths of heretiques. For whē they say: Whereby appeareth it that Christe was offered, and many other mysteries? Then we alleadging these things, doe thereby stop their mou∣thes. For if Iesus be not deade, whose representation or signe is this sacri∣fice. Thus farre he. You perceiue, I suppose, how this writer doeth bring against heretiques the Sacrament of the super for the testimonie of truth, that is to say, of the lords true death.

Wherefore as the Gospel is called * 1.797 a witnesse, and the Preachers of the Gospel witnesses, euen so we call sa∣cramentes witnesses of the same trueth, whiche though they be dumb, yet neuerthelesse are visible, after which name S. August. calleth them Visible words. For the preaching of the Gospell, consisting of wordes heard with the eares, is a speaking witnesse: but sacraments which con∣sist of signes, and are séene with the eyes, are spéechlesse witnesses, and as it were remnauntes and remem∣braunces of the preaching of the gos∣pel Yea, sacraments were instituted

by God, to that end that they might * 1.798 visiblie confirme vnto vs the ready good-will of GOD towarde vs, and also the preaching of the Gospel and all the promises of life and saluati∣on, and that they should be as it were seales, sett and fixed to the Gospell and promises made by God, whiche might testifie and confirme, that faith in Christ is true righteousnesse.

That whiche I haue saide, I will confirme by the writinges of the A∣postles. But I taught a little before that there is allone ground of the sa∣craments of the olde Testament and of the new, a few things onely excep∣ted, so that now by very good right by the comparing of both together, wee may estimate and vtter what the force and vse of our Sacraments is. Paule therefore to the Rom. 4. chap. saith, We say that faith was im∣puted * 1.799 to Abraham for righteousnes, howe was it then imputed? When hee was circumcised, or when he was vn∣circumcised? Not when hee was circumcised, but when hee was vn∣circumcised, after hee receiued the signe of circumcision, as the seale of the righteousnes of the faith which he had when he was vncircumcised, that he should be the father of all thē that beleeue, not beeing circumcised, that righteousnes might de imputed vnto them also, and the father of circumci∣sion, not vnto them onelie whiche are of the circumcised, but vnto them al∣so that walke in the steps of the faith of our father Abraham, which he had when he was vncircumcised. All these are Pauls words. Amōg which first of all some words are méete to be ex∣pounded: then we must séeke after the sense and meaning of the Apos∣tles wordes: and last of all we must apply them to our purpose touching the sacrament.

The Apostle héere vseth two wor∣des, * 1.800 that is to say, The Signe & The seale. Signum the word signe is more generall & stretcheth very far, but a seale is a word y^t properly belongeth vnto sacramēts which are seales and confirmatiōs. For al signes seale not. For some by fignificatiō onely do ac∣cōplish their duetie. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly is to seale for assurance and confirmation sake of faith or credite, wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a seale whiche is set to, to kéepe & confirme our faith and promise, and to be without all daunger of deceipte. And héere, as else where very often, the Lord doth imitate the manner of men. For we men are wonte by setting to our seales, to confirme our writings, co∣uenauntes, and faithfull promises, which we before had made by word. And that this hath alwayes béene the cause of the instituting & vse of sea∣les, appeareth plainely by these testi∣monies of the Scriptures.

When the children of Israel vn∣der Ezra made a couenaunt with the Lord, by and by they set downe their couenaunt in writinge, and seale the writing to be a testimonie of the trueth, as in Nehem. the 9. chap. and * 1.801 Hag. the 2. chapter thou mayst read. I will take thee to my seruaunt Zoro∣babel, * 1.802 thou sonne of Salathiel (saieth the Lord) and wil make thee as a signe or sealing ring, for I haue chosē thee. As if he had said, All mē shal certein∣lie learne, that in the sonne of Sa∣lathiel y^• continuaunce of the posteri∣tie of the Messias doeth consiste and remaine. * 1.803

Thus writeth Ieremie chap. 22. As truely as I liue saith the Lorde, if Chonenias the sonne of Iohoakim king of Iuda weare the signet or seale

on my righte hande, yet will I pluck thee thence, whiche is as much as if he had saide, Though thou were hee in whome I wil kéepe my promisses, yet shalt thou bee ledd captiue into Babylon. To this agréeth that of Matth written of the Iewes. So they went and made the Sepulchre sure, and sealed the stone, without doubt, * 1.804 against deceiptfull practises they ap∣pointed a watch. It appeareth there∣fore by these testimonyes, where to the vse of seales serueth.

These thinges béeing thus decla∣red, let vs nowe diligently searche * 1.805 out the counsell and meaning of the Apostles wordes. Paule sheweth that iustification happeneth vnto men, by the power and vertue of no woorkes, of no ceremonies or sacra∣mentes, but by the onely merite of Christe through faith. To proue this he bringeth the example of Abraham of whome the Scripture hath pro∣nounced, Abraham beleeued God, & it was imputed vnto him for righ∣teousnesse. Thence he gathereth that Abraham was iustified by faith: yea, that that was imputed vnto him for righteousnesse. Where bothe by the worde or force of imputation, and by the whole sentence of Moses he doeth moste strongly reason, shewing that through grace, righteousnesse is im∣puted by faithe. Where-vnto hee ioyneth also a testimonie out of Da∣uid touching righteousnesse by impu∣tatiō. I handled that place in the first Sermon of the fourth Decade.

Then hee returneth againe to the example of Abraham, and ap∣plyeth to his purpose that place al∣leadged out of Genesis, waying the circumstaunces of the manner and time of his iustification, and sayeth, How was it thē imputed? Whē he was circūcised, or when he was vncircum∣cised? Not when hee was circumcised, but when hee was vncircumcised. Whiche thinges verilie are playner than that they require any expositi∣on. But because the Iewe might obiect, Why then the institution and vse of circumcision was of no force, but voide, vnprofitable, and vaine: For if Abraham were iustifyed be∣fore he was circumcised, what could circumcision profit him further? And if it brought nothing, surely it was superfluous and vnprofitable.

Paule preuenting that obiection, maketh aunswere, And he receiued (saith he) the signe of circumcision as the seale of the righteousnes of faith. &c. Circumcision (saith hee) was neither voide nor vnprofitable. For albeit it iustifie not, neither cleanse, nor apply the giftes of GOD, yet it followeth not therefore that there is no further vse of it. For it hath an o∣ther end. For he receiued the signe of circumcision for a certeine seale of the righteousnesse of faith, that is to say, God instituted circumcision that it should be a seale to ratifie and con∣firme, 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 Fa∣ther of all that beleeue, though they be not circumcised, that righteous∣nesse 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 * 1.806 of his fauour and méere liberalitie, would entertaine some seruant into

his courte, yea and make him parta∣ker 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 cōmaund that that co∣uenaunte, priueledge, and fauoure graunted by liuely words, should al∣so be put in writing, which he might confirme by setting to his seale: to the end that might be to his posteri∣tie a sure testimonie against all gain∣sayers, that the same fauour and a∣doption doeth perteine to them also, and that the Prince would continue his good and fauourable kindenes vn∣to the posteritie of him whome hee had adopted, if they also continue faithfull vnto their Prince. For e∣uen after the same manner almigh∣tie God, the king of Kings, and most bountifull of all Princes, fréely and not by any merite of ours going be∣fore, chooseth Abraham vpon whome he bestoweth innumerable benefits, and vnto whome he offereth a coue∣naunte and participation of all good∣nesse, and not vnto him onlie, but to all his posteritie also, saying, I the al∣mightie 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 pri∣uiledge, confirming it with an oath, and by and by commaundeth to deli∣uer 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 sée∣meth * 1.807 this must not be dissembled of vs, that Sacraments haue a greater and more effectuall force than any sealed Charters can haue. For priui∣ledges which princes giue, are writ∣ten in parchmente, and their seales are set to parchement written: but God imprinteth his seale into y^e ve∣ry bodies of those that are his. For he caused Circumcision to be on the priuie member of man, wherebye issue is raised, increased, and conti∣nued, 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 pertey∣neth 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 righteous∣nes, but, The seale of righteousnes of faith, that is, a ratifying and assu∣rance that faith is righteousnes, that it is faith whereby wee are iustified, that righteousnesse is due to them that beléeue, 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 thin∣ges * 1.808 to our Sacramentes. Christe therefore the annoynted of the Lord, after he had by his guiltlesse and vn∣deserued death redéemed the worlde from the power of Sathan, and bée∣ing now ready to ascend into heauen to the father, hee called his Disciples aboute him, and saide, Goe into the * 1.809 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 pri∣uiledge, that of the children of the di∣uel, we are made the childrē of God, the heyres (I saye) of GOD, and ioynte-heires with Christe, who by the sheding of his blond hath purcha∣sed for vs this inestimable salua∣tion.

From this grace of God none is ex∣cluded: but he which through disobe∣dience, by his owne corruption and fault, doth exclude himselfe. For tou∣ching the children and infants of the beléeuers, the Lord in the gospel pro∣nounceth, saying, Suffer the yonge * 1.810 children to come vnto mee, and for∣bid them not, for of such is the king∣dome of God. And againe, Verilie, * 1.811 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 Hea∣uen, 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 séeke and saue that whiche was lost: and to be short, to powre fóorthe moste liberallye his grace and good giftes vppon all fleshe. Wherefore that royall, ample, and diuine priui∣ledge, is first by the very preaching of our Lorde Christe, and then by the doctrine of his Apostles reuealed vn∣to the worlde, and afterwarde, the Lorde so commaundinge, the same priuiledge was setdowne of the A∣postles 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 séede, which was to come, which then was reuealed, ought to be abrogated. And Bap∣tisme it selfe also succéeding circum∣cision, is also a seale of the righteous∣nesse of faith, an euidence and sealed charter, that God doeth assuredlie cleanse vs, and make vs heyres of e∣ternall 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 bap∣tised beléeue not. I graunte. No * 1.812 more did the Infants of the Iewes beléeue, 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 wic∣kednesse, doe fall from the grace of the Gospell: yet are they receiued a∣gaine by faithfull repentaunce into the same grace from whence they fel.

But to our purpose. Baptisme the seale of the righteousnesse of faithe, is not sett to parchmente, or to the writing of the Gospell: but it is ap∣plyed to the very bodyes of the Chil∣dren

of God, and is as it were mar∣ked, and imprinted in them. For wée are who••••e dipped with our bodies, or wholie sprinckled with the water of Baptisme, which truely is a visi∣ble sealing, confirming that the true God is our God which sanctifieth and purifieth, and that purification, and euery good gifte of God, is due vnto vs as the heyres of God. And to the setting foorth of this matter pertay∣neth that euidente place of Paule, which in the Epistle to the Galathi∣ans is thus read. For yee are all the children of God by faith in Christ Ie∣sus. For all ye that are baptised haue put on Christe. And so foorth.

The supper of the Lorde hath the * 1.813 like reason, whiche also is a seale of the righteousnesse of faith. For the sonne of God dyed, hee by his death redéemed the beléeuers, also his bo∣dy and bloud is our meat and drinck vnto eternall life. And truely this singular and excellent priuiledge gi∣uen vnto the faithfull, is declared and sett downe in writing by the A∣postles▪ but it is consecrated and sea∣led of the Lorde him selfe by the Sa∣cramente of his bodye and bloude, whereby he sealeth vs an assuraunce that we are iustified by faith in the death of Christ, and that all the good giftes of Christe are communicated vnto vs, and that wee are fedd and strengthened by Christe.

Moreouer, that the sealing might be the more liuely, he setteth not the seale to written parchmente, but it is brought and also giuen to be eaten of our bodyes, that we might haue a witnesse within our selues, that Christe with all his giftes is wholy ours, if wee perseuere in faith. For the Lorde him selfe in the Gospell, saith, He that eateth me shall liue, by * 1.814 the meanes of mee. But hee eateth whiche beléeueth. For in the same place the Lord saithe, I am the bread of life, He that commeth to mee shall not hunger, and hee that beleeueth in me shall neuer thirst. Héereby we ga∣ther the summe of the whole matter, that the Sacramentes doe seale vpp the promises of God and the gospel, and that therefore so often mention is made in the Churche of euidences or letters patents, or charters, and seales of the preaching of the gospell, and the promises of God, & that the whole mysterie of our saluation is renued and continued as oft as those actions instituted of God (I meane Sacramentes) are celebrated in the Church. Hetherto I think doeth that belong, whiche the faithfull minister of Christe Zuinglius vppon the Sa∣cramēts hath deliuered in these wor∣des. * 1.815 Sacramentes beare witnesse of a thing that hath bene done. For al law¦es, customes, and ordinaunces, doe shew their authours and beginnings. Therefore Baptisme since it setteth foorth in signification the death and resurrection of Christe, it must needs bee that those thinges were done in∣deede. These wordes are to be found In Expositione sidei ad regem Christia∣nū. The same Zuinglius, Ad principes Germaniae contra Eggium, saith, When that noble man taking his iourney in to a farre countrie, distributing bread and wine, did farre more liuelie and peculiarly giue him selfe vnto vs, when he saide, This is my body, than if he had said, This is a token or signe of my bodide, although hee tooke a∣way his naturall bodie and carried it into Heauen: Yet neuerthelesse by these wordes, in that apperteyneth to

faith and grace, hee giueth him selfe wholy, as if hee had saide: Now I goe to dye for you, and after a while will wholie departe from hence. But I wil not haue you doubt of my loue and care to you warde. How much soeuer I am, I am altogether yours. In wit∣nesse whereof I commend vnto you a signe of this my betraying and testa∣ment, to the intente you might main∣taine the memorie of me, and of my benefites: that when ye see this bread and this cupp ministred vnto you, in the supper of my remembraunce, ye may be no otherwise mindfull of me, that is, that I deliuered vp my self, for you, than if you should see mee with your eyes face to face, as ye now se me bothe to eate with you, and by and by shall see me to be led from you to dye for you. Hetherto I haue reci∣ted Zuinglius his words, and anon I wil rehearse other wordes of his a∣gaine, not that I stay my selfe vppon them, or vppon any testimonyes of man, but that it may be made mani∣fest that this man did not (as some haue falsely thought) contemne the sa∣cramentes

In the meane while we acknow∣ledge these testimonies of the holie * 1.816 Scripture. And God it is which sta∣blisheth vs with you in christ, & hath annointed vs: whiche hath also sealed vs, and hath giuen the earnest of the spirite in our harts. 2. Cor. 1. And also, After ye beleeued ye were sealed with the holie spirite of promise, whiche is the earnest of our inheritaunce, vn∣to the redemption of the purchased possession vnto the praise of his glo∣rie. Ephesi. 1. verse. 13. And againe, Greeue not the holie spirit of GOD, by whome ye are sealed vnto the day of redemption. Ephe. 4.

Wee acknowledge the trueth of God to be sufficiently sound, true, and certeine of it selfe, neither can wee from else-where haue a better confir∣mation than out of it. For if our minde be not confirmed, one euerye side it wauereth. God therefore fra∣meth him self according to our weak∣nesse, and by his Sacraments, as muche as may bee, doeth as it were vpholde vs, yet so, that we referre all the benefite of our confirmation to the spirite it selfe, and to his operati∣on, rather than to y^e element. Wher∣fore, as we attribute Confirmation to doctrine and to teachers, euen so doe wee Sealing to the Sacramen∣tes.

We read in the Actes of the Apos∣tles, Chapter 14, and 18. The Apos∣tles returned and strengthened the Disciples soules againe, and exhor∣ted them to continue in the faithe. Againe in the firste to the Thes••a. 3. Wee haue sent (saith Paule) Timo∣theus our Brother and minister of GOD, to confirme or stablish you, and to comforte you concerninge your faithe. Neuerthelesse, vnlesse the inwarde force of the spirite doe drawe and quicken the hartes of the hearers, the outwarde persuasion of the teacher, though it bee neuer so forceable & vehēment shall nothing auayle: but if the holie spirit do shew foorth his might, and worke with the worde of the Preacher, the soules of the hearers are moste mightilie strengthened. And so it standeth with the mysterie of the Sacra∣mente. For if the inwarde anuoyn∣ting and fealing of the holy Ghost be wanting, the outwarde action will be counted but a toy to the vnbelée∣uers, neither worketh the sealing of the Sacramentes any thing at all:

but when faith, the gifte of the holie Ghost, goeth before, the sealing of the Sacramentes is very strong and sure. Some also haue saide very wel, I four mindes be destitute of the ho∣lie Ghoste, the Sacramentes doe no more profite vs, then it doth a blinde man to looke vppon the bright bea∣mes of the Sunne. But if our eyes be opened through the illumination of the spirit, they are wonderfully de∣lighted with the heauenly sight of the Sacramentes. And Zwinglius in Libello ad principes Germanil sayth, It doeth not offende vs, though all those things which the holie Ghoste worketh, be referred to the externall Sacrament, as long as wee vnderstand them to be spoken figuratiuely, as the fathers spake. Thus saith he.

And although Sacraments seale * 1.817 not the promises to the vnbeléeuers because they mistrust thē; yet neuer∣thelesse y^e Sacraments were institu∣ted of God, that they might seale. The wicked and vngodly person re∣ceiueth not the doctrine of the Gos∣pel, yet no man therefore doeth ga∣ther that this doctrine was not insti∣tuted of God to teache. Some one there is that wil not giue credit to a sealed Charter, yet doeth it not ther∣fore followe, that the sealed charter serueth not to assure or confirme ones faithe. Therefore since the do∣ctrine of the Gospel worketh nothing in him y^t is obstinate and rebellious, since the sacramentes doe nothing moue him that is prophane and vn∣holie, neither profite the wicked by any manner meanes, that commeth not to passe through him that did in∣stitute them, or through the worde and sacraments, but through the de∣fault of the vnbeléeuer. In the meane time of them selues they are institu∣ted to profit and to seale, and to haue their holie vse & end in the holie. And thus much haue I said of y^t principall vertue of sacraments, y^t they be testi∣monies of gods truth, and of his good wil towarde vs, and are seales of all y^t promises of the gospel, sealing and assuring vs y^t faith is righteousnesse, and that all the good giftes of Christe perteine to them that beléeue. There * 1.818 is also another end and vse of sacra∣mentall signes, y^t is to say, that they signifie, & in signifying do represent, which were superfluous to proue by many testimonies, since it is moste manifest to all men, at least by that which we spake before. Now to sig∣nifie, is to shew, and by signes and to∣kens to declare and pointe out any thing. But to represent, doth not sig∣nifie (as some dreame) to bring, to giue, or make that now again corpo∣rally present, which somtime was ta∣ken away, but to resemble it in like∣nes, and by a certeine imitation, and to call it back againe to minde, and to set it as it were before our eyes. For we say that a sonne doth represent or resemble his father, when after a sort he expresseth his father in fauour and likenes of manners, so that he which séeth him may verily think that he se∣eth his father as it were present.

And after this manner doe sacra∣ments * 1.819 stir vp & help our faith, while wee sée outwardely before our eyes, that whiche stirreth vpp the minde, worketh in vs, and warneth vs of our dutie: yea, that very thing which we a while before comprehended in our minde, is nowe after a sorte visibly offered to our senses, in a similitude, parable, type or figure, to be viewed and weighed in our minde, that mu∣tuallie they might helpe one ano∣ther.

The similitude therefore or Analogie of the signe to the thinge signified, is héere by the way to be considered.

I told you before that Analogia is an aptnes, proportion and a certeine * 1.820 conuenience of the signe to the thinge signified, so that this maye be séene in that as in a loking-glasse. The matter shall be made manifest by examples. The bountifull and gratious Lord of his méere mercie receiueth mankinde into the partaking of all his good gifts and graces, and adopteth the faithfull that nowe they bee not onely ioyned in league with God, but also the chil∣dren of God, whiche thing by the holy action of baptisme, béeing in stéede of the signe, or the verie signe it selfe, is most euidētly by representation laid before the eyes of al men. For the mi∣nister of GOD standeth at the holie fonte to whome the infant is offered to be baptised, whom he receiueth and baptiseth into the name, or in the name of the father, and of the sonne, and of the holie Ghoste. For we maye finde both Into the name, and In the name. So that to be baptised Into the name of the Lord, is to be sealed into his vertue and power (for the name of the Lord signifieth power) into the fa∣uour, mercie, and protection of God, yea to be graffed, and as it were to be fastned, to be dedicated, and to be in∣corporated into God. To be baptised In the name of the Lord is by y^e com∣maundement or authoritie of God to be baptised, I meane by the commis∣sion or appointment of God y^e father, the sonne, and the holie Ghost, to be re∣ceiued into the companie of the chil∣dren of God, & to be counted of Gods household, that they whiche are bapti∣sed, are, & be called Christians, and be named w^c the name of God, béeing cal¦led the children of God the father, &c. His spéech therfore doth somewhat re∣semble that which we read else-where that The name of God was called vp∣pon, ouer some one, which is in a ma∣ner as if we should say, that one is cal∣led by the name of God, that is, to be called The seruaunt & sonne of God. They therefore which before by grace inuisibly are receiued of God into the societie of God: those selfe same are visibly now by baptisme admitted in∣to the selfe same household of God by the minister of God, and therefore at that time also receiue their name, y^t * 1.821 they may alwayes remember, that in baptisme they gaue vpp their names to Christ, and in like manner also re∣ceiued a name. After this manner by a most apt Analogie, the verie signe resembleth the thing signified. To be short, baptisme is done by water. And water in mens matters hath a double vse. For it clenseth filthe, & as it were renueth man: also it quencheth thirst and cooleth him that is in a heate. So also it representeth the grace of God, when it cleanseth his faithfull ones from their sinnes, regenerateth, and refresheth vs with his spirite. Beside this the minister of Christ sprinckleth or rather powreth in water, or being dipped taketh them out of the water: whereby is signified that God verie bountifully bestoweth his gifts vpon his faithful ones: it signifieth also that wee are buried with Christe into his death, and are raised againe with him into newnesse of life. Pharao was drowned in the gulfe of the redd sea, but the people of God passed throughe it safe. For our old Adam must be drowned and extinguished: but oure new Adam day by day must be quick∣ned and rise vp againe (out of the wa∣ter.) Therefore is the mortification, and viuification of Christians, verie

excellently represented by baptisme. Now in the Lords supper, bread and wine represent the verie bodie and * 1.822 bloud of Christ. The reason hereof is this. As bread nourisheth and streng∣theneth man, and giueth him abilitie to labour: so the bodie of Christ eaten by faith, féedeth and satisfieth the soule of man, and furnisheth the whole man to all dueties of Godlines. As wine is drincke to the thirstie, and maketh merrie the heartes of men: so the bloud of our Lord Iesus droncken by faith, doeth quenche the thirst of the burning conscience, and filleth the heartes of the faithful with vnspeake∣able ioy. But in the action of the sup∣per the bread of the Lord is broken: the wine is powred out. For the body of oure Sauiour was broken, that is, by all meanes afflicted, and his bloud gushed and flowed plentifully out of his gaping woundes. And wée oure selues truely do breake w^t our owne handes the bread of the Lord. For we oure selues are in fault, that hée was torne & tormented. Our sinnes woū∣ded him & we our selues crucified him: that is to say, hée was crucified for vs, that by his death hée might deliuer vs from death.

Furthermore, we take the bread into our hands, we likewise take the cupp into our hands: because he sayd, Take ye, eate ye, take ye and diuide it amonge you: neither doe we lay them aside, or hide them, neither do we giue them forthwith to others: but when we haue receiued them, we eate and drinke them, swallowing them down into oure bodies: then afterward wée do communicate and offer them to o∣ther. For they whiche lawefully cele∣brate the Lords Supper, doe not one∣ly beléeue that Christ suffered, or that he suffered for other, and not for them: but they beléeue that Christe suffered for themselues, they beléeue y^t Christe doeth, and as it were hath alreadie communicated all his giftes most li∣berally vnto them. Therefore as the sustenance of bread and wine passing into the bowels, is chaunged into the substaunce of mans bodie: euen so Christe béeing eaten of the godly by faith, is vnited vnto thē by his spirite: so that they are one with Christe, and he one with them. And as meate plen∣tifully prepared, deintily dressed, and onely séene vppon the table, doeth not asswage hūger: so if thou heare Christ reuerently preached vnto thée, and doest not beléeue that Christ with all his good gifts is thine, neither y^e word thoughe reuerently preached, nor yet the board though abundantly stoared, doe profite thée any thing.

And it maketh much to the recon∣ciling, renuing, and mainteyning of friendship, that wée are all partakers of one bread, that wee offer bread to our brethren, and that wee drinke of the cupp which we receiue at our bre∣threns hand. For vpon no other cause the auncient fathers seeme to call the Supper Synaxis, A commmunion. But of that we wil speake somewhat * 1.823 else-where. And thus muche haue I brought for example sake touching y^e Analogie of the signe and thing signi∣fied, and would saye more, but that I trust to them that bee diligent this is sufficient. For I haue ministered oc∣casion to thinke vpon, and to finde out more and greater thinges.

By this short treatise touching the * 1.824 Analogie, I thincke it is plaine, that sacramentes stirre vpp and helpe the faith of the Godly. For whiles oure mind comprehendeth and considereth the benefites of God, Christe his bles∣sing, oure redemption, and other his

good giftes, while it enioyeth them with great pleasure of the spirite, whiles in them it is glad & reioyceth, Sacraments are nowe also outward∣ly giuen, whiche doe visibly represent those thinges to oure eyes, and as it were make them to enter into all our senses, whiche the minde inwardlye comprehendeth, considereth, and me∣ditateth vpon. For because the whole action which consisteth of the words, & the rite or ceremonie, is counted with the signe, oure eyes sée the signes, and all thinges which are done in y^e whole action of the signes, all which do as it were speake. Our eares heare the words and institutions of Christ. Yea our very touching and tasting, they also doe féele and perceiue how swéete and good the Lord is: so that now the whole man, as it were both body and soule caught vp into heauen, doth féele and perceiue, that his faith is stirred vp and holpen, and to be short that the fruite of faith in Christe, is passing swéete & comfortable. All these things haue place in them that beléeue. In them that beléeue not, the signes re∣maine as they are without life: there∣fore these things are brought to passe by the vertue or power of faith, and of the spirite working in the lawfull vse of the sacraments: without faith & the holy Ghost they are not felt or percei∣ued. There is not vnlike efficacie or * 1.825 force also in the preaching of y^e word of God. For when this word by para∣bles, by exāples & by descriptiō is set forth to the hearers, if the spirite and faith shine in their mind, by these they séeme not only to heare things expoū∣ded, but to sée them with their eyes. In consideration whereof I thinke Paul said, O foolish Galathians, who hath bewitched you, that ye shuld not be∣leeue the truth, to whom Iesus Christ was described before your eyes, & a∣mong you crucified? for it is certeine y^• Christe was no where either descri∣bed or crucified among the Galathiās: he speaketh therefore of his plainnesse of preaching the word, wherby things in déede are shewed, but yet with such force and efficacie, as if they were in a maner layed before their eyes. There is the same reason also in sacraments, which for y^t cause were called of them of old, visible words.

Of these thinges in this manner, intreateth Zuinglius in his booke Ad principes Germaniae contra Eggium, say∣ing: * 1.826 Doeth not a faithful man desire, when hee feeleth his faith like to fall, to bee vpholden and restoared to his place? and where in the whole world shall he hope to finde that more con∣ueniently, thā in the verie actions of the Sacraments, so much as belongeth to all sensible thinges? For let it bee that all creatures allure & prouoke vs to the contemplation or beholding of Gods maiestie, yet all that their al∣lurement or prouoking is dum: but in the Sacramentes there is a liuelye prouoking & speaking allurement. For the Lord speaketh, and the ele∣ments also speake, and they speake & persuade that to our senses, which the word & spirit speaketh to our minde. Howebeit, hitherto all these visible things are nothing, vnlesse the sancti∣fication of the spirit go before. These things he handleth more at large, first in his annotations vppon the 27. cap. of Ieremie, and afterward In Exposi∣tione Fidei ad regem Christianum.

Furthermore, we read that Sainct Augustine disputinge againste the Maniches, Lib. 19. contra. Faustum cap. 11. said: Men cannot bee gathe∣red together into any name of Reli∣gion, either true or false, vnlesse they

be knitt together in some fellowship of visible signes or Sacraments, &c. Wée acknowledging this opinion of S. Augustine fetchte from the Scrip∣tures, doe teach touching the Sacra∣ments, that we by them are gathered and knitt together into the vnitie of y^e bodie of Christe, & are separated from all other religions, fellowships, & as∣semblies: & more too, we are bound by them as by an othe, to the true wor∣ship of one God, and vnto one sincere religion, to the which wée openly pro∣fesse that we agrée and giue our con∣sent with all them that are partakers of the sacraments. Where this chief∣ly is to be marked, that the gathering or knitting together into the vnitie of the body of Christe, hath a double re∣specte: * 1.827 for either wée are ioyned with Christe, that hée is in vs, and wée liue in him: or else wée 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 toge∣ther with Christ in spirite and faith. But we are ioyned to the Church or to the members of Christ by the vni∣tie of faith and of the spirite, and by the bonde of charitie. All which verily are the inward giftes of the spirite, whiche fréely 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 Sa∣cramentes: but by receyuing of the sacramentes, we doe nowe open and make manifest, of whose body wée would bée, 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, wée will more fully open * 1.828 and make manifest. They who in time past, by the force of the coue∣naunt, by the grace, mercie, and pro∣mise of God were the people of God, were by Circūcision visibly gathered together into one Churche, & knit to∣gether into one bodie. For the Apostle S. Paule sayeth vnto the Ephesians, Wherefore remember that ye beeing in time passed Gentiles in the fleshe, * 1.829 called vncircumcisiō 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 cōmon wealth of Israel, and straungers from the co∣uenaunt of promise, &c.

Whereby it is also easilye vnder∣stood, how the Iewes by circumcision were distinguished from other religi∣ons and fellowships, and that circum∣cision 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 vn∣godly and vncleane persons, that had no fellowshippe, nor parte or inheri∣taunce with God and his Sainctes. Of baptisme whiche was ordeined in the stéede of circumcision, some thing * 1.830 is spoken in my former Sermons. And also the apostle setteth it out most plainely: As the bodie (sayeth hée) is one and hath many members, and all * 1.831 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 in∣to 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 bo∣die 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 séemed to haue respect when he asked the Corin∣thians: 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 y^e church of Christe, so that nowe they neither can nor ought to reioyce in any other name than in the name of Christ, in∣to whose household they are receiued by baptisme. So, I say, wée are sepa∣rated by baptisme from all other reli∣gions, and are onelye consecrated to Christian religion. Hée hath the like * 1.832 place in all pointes touching the sup∣per 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, vnséemely, yea and sacrilegious, that Christians should eate in the idols temples, thinges of∣fered to idols, and be partakers of the Gentiles sacrifices, reasoning from the manner and nature of the Sacra∣ment 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 com∣munion 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 par∣takers 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 sa∣crifice, they sacrifice to diuels & not to GOD. And I would not that yee should haue fellowship with the di∣uels. 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 pur∣pose, and is verie plaine, I will but briefly runne ouer it.

First he layeth downe the state and scope of y^e matter, whervnto he imme∣diatly directeth his whole discourse. Flie (saith he) idolatrie. And he mea∣neth by the word Idolatrie, whatsoe∣uer perteyneth to idolatrie, especially the eating of meate offered to idols. But if you know not what Idolothytū is, (which word he there vseth) vnder∣stand that it is a Gréeke word whiche Paule vseth in this case, and it signifi∣eth a thinge sacrificed to an idol, or a thing publiquely in sacrifice consecra∣ted to an idol. And it was the manner of the Corinthians to sacrifice at the altars of their Gods in idol-houses, y^t is to say, in their idol temples, and to call Christians vnto those their sacri∣fices: and they when they came, sate and eate of that whiche was offered vnto idols, eating without difference with y^e idolaters, thincking they might haue done that without any fault at all: béecause by the bright shining of the Gospel it appeared, that neither y^e 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 esti∣mation. But Paul disputing against these from the 8. Cap. vnto the 11. tea∣cheth

that it is farre wide from Chri∣stianitie, to be partakers of the Gen∣tiles sacrifices, and saith: I wil speake vnto you as vnto them that haue dis∣cretiō, that after I haue shadowed out vnto you which way to walke, you by the sharpenes of your witt, maye vn∣derstand what is true, & what is false and to be short which waye you must incline.

And then hee scattereth certeine groundes of argumentes, which they afterward discussing, might by their diligence polishe and make perfecte. They (sayeth he) that are partakers of the supper of the Lord (in which the bread of the Lord is broken, and the cup of the Lord is dronken) are of the same communion, fellowship, or body with the Lord. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whiche word Paul vseth héere, and which in∣terpreters haue translated Commu∣nion or partaking (though fellowship is better than partaking: as in the Dutch translation Gmeind is better than Gmeind chaffe) is not taken ac∣tiuely (as I may so say) for the distri∣buting, giuing or reaching out Chri∣stes bodie by the minister: but pas∣siuely, for the fellowship and societie, for the bodie, I say, of the Churche: as when the churche is called a commu∣nion, that is, an assemblie a gathering together and societie of saincts or god∣ly Christians.

Furthermore, the Churche is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a communion of the bodie and bloud of Christe, beecause it is redéemed by the bodie and bloud of Christ, & being partaker of Christ, liueth by him. For he liueth in the god¦ly Christians, communicating vnto them all his good gifts of life. And that the partakers of the supper of y^t Lord are the bodie or communion of Christ, he declareth by a reason which follow∣eth saying, Because we that are many, are one bread and one bodie. Where∣vnto by & by hee addeth another more euident reason, for interpretations sake, saying, For we are all partakers of one bread. In that we are parta∣kers of one bread, sayth he, we doe o∣penly testifie that we are partakers of the same bodie with Christe and all his Sainctes. In which wordes hée hath a notable respecte to the Analo∣gie. For as by vniting together of ma∣ny graines, (as Cyprian saith) is made one breade or one loafe: as of many clusters of grapes one wine is pressed out: so out of many members grow∣eth vpp and is made the bodie of the Church, which is the bodie of Christ. Nowe in the woordes of Paule these thinges offer themselues vnto vs to be marked.

First, for that nowe hée calleth that a multitude or manye, by a woorde expressing his minde better, whiche before he named a communi∣on. A communion therfore is nothing else, but a multitude or congregati∣on. For he said, The bread is the par∣taking of the bodie of Christe: but now he saith, We being many are one bread, one body. We being many, say∣eth he, y^t is, all wée which are a multi∣tude and a congregation or Churche, redéemed by the bodie of Christ (which was) giuen, and by his bloud (whiche was) shedd for vs. Afterwards hée saith, We being many are one bodie, hee doeth not say, are made one bodie. For wee are not first graffed into the bodie of Christe (as wée haue often re∣peated alreadie) by partaking of the sacramentes: but wée whiche were before ingraffed by grace inuisiblye, are nowe also visibly consecrated. A∣gaine, by the like reason of Sacra∣ments, or by an example of the scrip∣ture

taken from the Sacramentes of the people of the old Testament, hee sheweth that the partakers of the sa∣cramentes are one bodie, both with him to whome they offer, and with them with whome they offer, or with whome they eate of thinges offered to idols. Behold (saith hee) the Israelites whiche offer sacrifices after the flesh. Are not they that eate the sacrifices, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, communicants, fellowes or partakers of the thinges of the temple, or of the altar. For vn∣der the word of the things of the tem∣ple or of the altar, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is his word) he comprehendeth whatsoeuer doth belong to the worshipp and reli∣gion of the God of the Iewes: so that the sense or meaning may be this. Are not all they one bodie, one communi∣on, one people, both with the God of Israel and with his people, which eate of the sacrifices offered to the God of Israel, by the Israelitish people? As if hee had said: There is none that is ignoraunt of it, or that can denie it, since it is confessed and manifest a∣monge all men.

By these thinges hée leaueth to the Corinthians, of their owne accord, thus much to be gathered: Therefore they that are partakers of the sacra∣mentes of the Gentiles are one bodie and one fellowship with the Gods of the Gentiles, and the Gentiles which do sacrifice. Nowe by the figure Oc∣cupatio (which is when in aunswea∣ring we preuent an obiectiō that may bee made) hée placeth these woordes betwéene: What saye I then? That the idol is any thinge? Or, that that whiche is offered in sacrifice to idols is any thing? Wherevnto by and by he addeth, But this I saye, that the * 1.833 thinges whiche the Gentiles offer in sacrifice, they offer to diuels and not to God. Herevpon he might lawfully haue inferred, Therefore if you con∣tinue to bée partakers of thinges offe∣red to idols, ye shall verilie be one bo∣die and one fellowshippe, both with the diuell him selfe and all his mem∣bers. But béecause this might haue béene taken of many, to haue béene bitterly spoken, hée addeth another sayinge some-what more milde and gentle, and sayeth: And I would not that yee should bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, communicants, or partakers, & haue fellowship with diuels.

After which woords by comparing the contrarie partes, hée bringeth in the summe of the whole matter, to whiche he directed all his reasons and sayeth, Yee cannot drincke the cupp of the Lord, and the cupp of diuels: ye cannot bee partakers of the Lords table, and of the table of diuels. And so forth.

The Sacramentes therefore doe separate vs from all other worship∣pinges and religions, and doe binde and consecrate, yea, and also as it were make vs of the same body with one true GOD, and sincere Chri∣stian Religion: béecause wée béeing partakers of them, doe openly pro∣fesse, that wée be the members of Ie∣sus Christe, whiche no man that is well in his wittes, will take, and make them the members of fornica∣tion, and of idols. * 1.834

That which Zuinglius (that lear∣ned man) hath, In expositione fidei Christianę ad regem Christianum, is not impertinent to this purpose. Sa∣cramentes (sayeth hée) are in steede of an oathe. For Sacramentum with the Latines is vsed also for an oathe. For, they that vse one and the selfe∣same Sacramentes, are one peculiar nation, & an holy sworne cōgregation,

they are knitt together into one body and into one people: whome, whoso betrayeth, shall perishe. Therefore the people of Christe, since by ea∣ting his bodye sacramentally, they are knit into one bodie: Now he that is faithlesse, and yet dare be so bould as to make himselfe one of this socie∣tie or fellowship, betrayeth the body of Christe, as well in the head as in the members, &c. Thus farre he.

By this it is easie to vnderstand y^t sacramentes put vs in minde of oure * 1.835 duetie: especially if wée marke in the writings of the Apostle, how, conside∣ring the maner of sacraments the A∣postles frame their exhortations. Where againe the Analogie beeinge considered it hath very much light and force in it. Trées are pruned, and all that which is drie, barren, and super∣fluous in them is cutt away. And so by circumcision they that were circū∣cised were put in minde to cutt away with the knife of the spirite, whatsoe∣uer grewe vpp in the flesh against the lawe of God. Herevnto had Moses respecte when he said in Dent: Cir∣cumcise therfore the foreskin of your * 1.836 heart: and bee no more stiffenecked. Whome Ieremie following in the 4. Cap. sayeth, Be ye circumcised in the * 1.837 Lord, and cut away the foreskinne of your hearts, &c. Those thinges which the Apostle hath taught touching the celebration of y^• Passeouer, are more plaine than that they néede héere to be rehearsed. And I haue alreadie in∣treated of them at large in the sixte Sermon of my third Decade.

The verie same Apostle in his E∣pistle to the Romanes, saith, Knowe * 1.838 ye not, that all wee which haue beene baptised into Iesus Christ, haue beene baptised into his death. Weare buried then with him by baptisme into his death, that likewise as Christ was rai∣sed vp from the dead, by the glorie of the father: euen so wee should walke in newnesse of life, &c.

So wee are put in minde by y^t my∣sterie of baptisme to renounce & for∣sake Sathan and the world, to morti∣fie and subdue the fleshe, and to burie the old Adam, that the new man may rise vp againe in vs thorough Christ. Furthermore, the supper of the Lord doth admonishe vs of brotherly loue & charitie, & of the vnitie that wee haue with all the members of Christe: it warneth vs also of puritie and sinceri∣tie in faith: that because wee haue o∣penly professed that wée are vnited to Christe, and to all his members, wée should haue a special care and regard, that we be not found faithles and vn∣true to our lord Christ and his church, that wee should not defile oure selues with forreigne and strange sacrifices. Wée are also admonished of thancke∣fulnesse, to magnifie the grace of God, who hath redéemed vs, according to that saying, As often as ye shal cate of this bread, and drinke of this cupp, ye * 1.839 shal shewe forth the Lords death vn∣till he come.

Thus farre haue I intreated of the force, the ende, and the effecte of sacra∣mentes, vnto y^e which I haue (as I thincke) attributed no more nor no lesse than I ought, that is, as much as may be proued out of the scripture to be due vnto them. They are the insti∣tutions of Christ, therefore they care not for counterfeite and strange prai∣ses. They haue praise sufficient, if they haue those praises, whiche hee that instituted them, namely GOD and Christ Iesus the high priest of the Catholique Church, vouchsafed to at∣tribute vnto them.

Nowe, because there is mention

made verie ofte of faythe, in this * 1.840 whole booke, I will further shewe al∣so that without faith sacraments pro∣fite nothing, and againe, that to those which receiue them by fayth, they are not superfluous or vaine.

For this séemeth as yet to belong to the ••ull exposition and cōsideration of Sacraments. That Sacramentes without fayth profite not, it is easily proued. For it is sayde that Sacra∣mēts are seales of y^e preaching of the Gospell, and things apperteyning to the same. For if the preaching of the Gospell be hearde without fayth, it doth not onely profite nothing vnto life, but it turneth rather vnto iudge∣ment, (to him that heareth:) the lord him selfe bearing witnesse, and say∣ing: If any man heare my wordes & * 1.841 beleeue not, I iudge him not; for I came not to iudge the worlde but to saue the world: the worde that I haue spoken, the same shall iudge him in the last day. To that saying of the Lorde agréeth this of the Apostle. For vnto vs was the Gospell prea∣ched * 1.842 as well as vnto the fathers: but the worde which they hearde did not profit thē, bicause it was not coupled with fayth to them that heard. Who now is such a dorhead which can not gather that sacramēts without faith are vnprofitable, especially since the same Apostle sayth: Whosoeuer shal eate this breade, & drinke this cup of the Lord vnworthily, shall be guiltie of the body and bloude of the Lord? But all our worthinesse before God doth consist in fayth, the same Apostle yet againe witnessing out of the pro∣phete, * 1.843 The iust shall liue by fayth, * 1.844 And, By faith the elders (or fathers) obteined a good report. Wherevnto * 1.845 also belongeth that whiche is read in the Gospell, They which were biddē * 1.846 were not worthy: Whervpon it fol∣loweth, that worthinesse consisteth in faithfull obedience. Herevnto also may be referred (I thinke) tho••e ex∣amples whereof mention hath béene made more than once already before: Al our fathers were baptised, and did * 1.847 all eate of one spirituall meate: but in many of them God had no delight. And Paule againe saythe, Without faith it is impossible to please God: * 1.848 therefore without faith Sacraments profite nothing. The examples of Si∣mon Magus and Iudas the traytor are verie well knowne, of which one was baptised, the other admitted to the Supper, and yet had no fruite of the Sacramentes, bicause they wan∣ted true faith.

To these pithy and diuine testi∣monies of God, we will nowe adde * 1.849 some places of S. Augustine out of his ninetenth booke against Faustus, and twelfth chap. Peter sayth, Bap∣tisme saueth vs: and least they shuld thinke the visible Sacrament were sufficiēt, by which they had the forme of godlinesse, and through their euill manners, by liuing lewdly and des∣perately shuld denie the power ther∣of, by & by he addeth, Not the putting away of y^e silth of y^e flesh, but in that a good cōscience maketh request to god. Againe, Lib. 2. contra literas Petilia∣ni, cap. 7. he saith. They are not ther∣fore to be thought to be in the bodie of Christ which is the Church or con∣greagation, bicause they are corporal∣ly partakers of his Sacraments. For they in such are also holy, but to them that vse and receiue them vnworthi∣ly, they shal be forceable to their grea∣ter iudgement. For they are not in that societie of Christes Church, whi∣che in the members of Christe by be∣ing knit together, and touching one

an other, doe growe into the fulnesse of God. For that Church is builded on a rocke as sayth the Lorde, Vpon this rocke will I builde my Church, but they builde on the sande: as the Lord also sayth, Hee that heareth my wordes and doth them not, I will li∣ken him to a foolish man. And again in his treatise vpon Iohn 13. The syl∣lables of Christes name and his Sa∣craments profite nothing, where the faith of Christe is resisted. For fayth in Christe and his Sacraments is to beléeue in him which iustifieth the vn∣godly, to beléeue in the mediatour, without whose intercession we are not reconciled vnto God. Thus farre Augustine.

An obiection is made, If Sacra∣mentes doe nothing profite without * 1.850 our fayth, then they depend on oure worthinesse or vnworthinesse, so that they are not perfect. I answere, That among the wicked and vnbeléeuers, sacraments verily of them selues are sufficiently ratified and confirmed by the institution of God, neither depen∣deth their perfectnesse vpon the con∣dition and state of the partakers, that they are eyther better among y^e good, or worsse among the bad. For that re¦maineth perfect and sound, which the Lord hath instituted, and reteyneth his institution alwayes good: howso∣euer men varie and are faithles. For the Apostle sayth, Shall their vnbe∣liefe make the faith of God without * 1.851 effect? God forbid. Yea, let GOD be true, and euerie man a lyar. But I haue touched this matter also some∣what before. Yet, bycause it is one thing to offer, and an other thing to receiue, GOD verily offereth of his goodnesse his bountifull giftes vnto mē to this end to profite & to saue thē, and to make them whole, as y^e physi∣cian doth by ministring physicke to his patient: but bicause that foolish & madd man doth not acknowledge the benefite, as y^e sick patient which refu∣seth physicke being ministred, y^e bene∣fite which is offred doth no more pro∣fite y^e one, than physicke not receiued doth good to y^e other, not through y^e de∣fault of him y^e offereth the benefite, or of him which ministreth physicke, but through y^• follie of him which refuseth & wil none of it. After this maner dis∣puted s. Aug. also of this matter. For Li. 3. de Baptismo cont. Donat, ca. 14. he sayth. It skilleth not, when the perfectnesse & holinesse of y^e sacra∣mente is in handling, what he belée∣ueth, & what maner of faith he hath y^• receiueth the sacrament. Verily it a∣uaileth very much to y^• way of salua∣tion, but for the question of the sacra∣ment it maketh no matter. Also con∣tra literas Petiliani lib. 2. cap. 47. he saith, Remember that the lewd life & corrupt maners of euill men do no∣thing hinder the sacraments of God, to make them not holy at all, or lesse holy: but that to the vngodly they are a testimonie of their damnatiō, & not a furtheraunce of their saluation. He also Tract. in Ioan. 26. saith, If y^u receiue the sacramēt carnally, it cea∣seth not to be spirituall, but to thée it is not so. As easily is that obiection * 1.852 confuted, that baptisme profiteth not infants, if we still say that sacramēts without faith profite not: for infantes haue no faith: thus they babble. We answere first that the baptisme of in∣fants is grounded vpon the frée mer∣cy and grace of God, who saith, I will be thy God, and the God of thy seed. And againe, Suffer children to come vnto me, for of such is the kingdome of God, &c. Infantes therefore are nūbered and counted of the Lord him

selfe among the faythfull, so that bap∣tisme is due vnto them as farre forth as it is due vnto the faithfull. For by the imputation of God infantes are faythfull: wherevnto perteyneth this saying of our Sauiour: He that shall offende one of these little ones that beleeue in me, &c. For he ma∣nifestly calleth Little ones beleeuing: for imputations sake doubtlesse, not for confession, whiche by no meanes as yet is in little ones. To this also may be added, y^t the father of y^e infant doth therfore desire to haue his childe signed with the marke of the people of God, to witte, baptisme, bycause he beléeueth the promises of God, that is, that his infante is of the housholde of God: therefore there is faith in the baptisme of infantes. But the father doth not beléeue: Be it so: Yet that is no hinderaunce to the infante. For in the fayth of the Churche he is brought to be baptised. The Chur∣che verilye beléeueth that infantes oughte to be brought to the Lorde: the Churche beléeueth that they are of the housholde and people of God: therefore she commaundeth them to be partakers of the mysteries: so that againe in the baptisme of infantes a man may finde fayth.

Herevnto doth S. Aug. adde this saying, Lib. 1. de peccatorū meritis & remissione, cap. 19. Wherfore infants are rightly called faythfull, bycause they after a sorte doe confesse their faythe by the woordes of them that beare them. Hee reasoneth more touching this matter in his Epistle to Boniface, which is in order the thrée and twentith, where, he that desireth may finde more.

But all these thinges (say they) proue not that infantes haue fayth of their owne. For the fayth of their pa∣rentes, of their bearers, or the faythe of the Churche is an others fayth, and not theirs. Be it so. Yet most cer∣teine is that saying, that the Lorde counteth infantes among his, that is, among the faythfull: so that nowe they are not onely baptised in an o∣thers fayth, but in their owne, that is to say, whiche it pleaseth the Lorde to impute vnto them. Furthermore, that is not an others, which is com∣mon to the selfe same body: But in∣fantes are in the verie same bodye of the Churche, whereby that whiche is the Churches, is their owne and not an others.

Neyther can any man easily tell, what motions of the holy spirite in∣fants haue beside, &c. For in so much as they are of God, they haue the spi∣rite of God, And who so haue not, they are not of God. Rom. 8. * 1.853

As they decline too muche to the * 1.854 left hande, whiche are persuaded that Sacramentes, yea, without fayth doe profite the receyuers: so they goe too farre wyde on the right hande, who thinke that the Sacramentes are su∣perfluous to them that haue faythe. Faith (say they) doth fully acquite vs, so that after we haue faythe, Sacra∣mentes can increase nothing in vs, therefore it must néedes be that they are vnprofitable.

Suche in times past are the Here∣tiques Messaliani read to haue bene, who were bothe called Euchitae and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Diuine men, for∣sooth, and inspired of GOD. For they did contende that the faythfull, after they hadde receyued the holie Ghoste, had néede of no Sacraments. But these mē are very iniurious euē to God him selfe, who instituted not his sacraments for the faythful with∣out great cause, neither vnprofitably.

And, Verily Abraham beleued God and it was reckoned vnto him for righteousnesse, and he was counted the friende of God, iust and holie, not being voyde doubtlesse of the holie Ghost: but he also Receiued circum∣cision the seale of the righteousnesse of faith which was before he was cir∣cumcised. It is sayde to the same A∣braham, * 1.855 Euery manchild whose fore∣skinne shall not be circumcised, shall bee cut off from my people, bycause he hath broken my couenaunt. Tru∣ly the angel of y^e Lord is ready to kill Moses, bicause he delaid circumcision * 1.856 in his childrē longer thā was lawful, eyther by his own negligēce, or thro∣ugh the fault of his Madianitish wife. What, shall there be found any more righteous and holie than the sonne of God, as he which hauing receiued the fulnesse of the spirite, poureth plenti∣fully of the same into his members? he him selfe being the heade, yet he came to 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 * 1.857 thou to me? he heareth, Suffer it to be so nowe: For thus it becommeth vs to fulfill all righteousnesse. Cer∣teinely righteousnesse giueth to eue∣rie man that which is his own. Faith therefore which is the righteousnesse of Christians, giueth glory to God, and beléeueth that he being wonder∣full wise doth wil well vnto men, and therefore that he hath instituted no∣thing vnprofitably, but all things for the saluation of his faithfull ones: a faythfull man therefore vseth all the institutions of God without any rea∣soning 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 ex∣ample 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 be∣léeue 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 Sa∣cramentes were superfluous there where fayth is. Whereby it mani∣festly appeareth, that they are wrong as farre as heauen is wyde, whiche thinke that Sacramentes are indif∣ferent, * 1.858 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 in∣stituting and celebrating the supper sayth: Doe this in the remembrance of me. He therfore that despiseth these commaundements of God, I sée not howe he can haue fayth, whereby he should be inuisibly sanctified. Hither∣to belongeth nowe, that whiche the faithfull prince of Acthiopia confes∣seth 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 beléeue with all my hart, & I féele y^t I am instified and cleansed, why then shoulde I be washed with water, ha∣uing no filth remayning? Therefore wheresoeuer true fayth is, there Sa∣cramentes are not contenined or re∣fused, but more desired. For Corne∣lius, the Centurion also, after he had receyued the holie Ghoste, doth not gainesay Peter, who sayde: Can a∣ny 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 Gos∣pell, a skilfull teacher of the trueth, therefore he dereiueth no man, and he teacheth vs by his owne déede, 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 agréeth 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: there∣fore not faith, but vnthankfulnesse doth contemptuously reiect the Sa∣craments.

Truely I am not ignoraunt that * 1.859 verie many withoute the vse of vi∣sible Sacraments haue beene sancti∣fied, and at this day also are sanctifi∣ed: but none of those despised or con∣temned them. They were not parta∣kers of the Sacraments being there∣vnto driuen by necessitie, as there be at this day some, that are helde cap∣tiues vnder the tyrannie of Anti∣christ and the Turk, and for the time beléeue 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 Sa∣craments, if they regarded the ordi∣naunces of God, and set so muche by them as of duetie they should doe. I will note here for the singular bene∣fite of the readers, S. Augustines dis∣pufation, bycause it maketh notably for our purpose. He, Quaest. lib. in Leuit. 3. cap. 84. sayth, It is demaun∣ded not without cause, whether inui∣sible sanctitication do profite nothing without visible Sacraments, where∣with a man is visibly sanctified? whiche withoute doubt is absurde. For more tollerably it may be sayde, that this sanctification ••s not with∣out them, than that it dothe not pro∣fite, if it be without them, since in sanctification all their profite conū∣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 Mag••s, to whome in∣uisible sanctification was wanting: but by cause this inuisible sanctifica∣tion 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 vi∣sible sacrifices or oyle, who notwith∣standing did visibly sanctifie the prie∣stes: but who dare denie that he was inuisibly sanctified, whose grace was so great, surpassing, and excellent?

This also may be sayd of Iohn Bap∣tiste. For he was first a baptiser, be∣fore he was séen to be baptised, wher∣vpon 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 théefe 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 béene partaker of so great felicitie, vnlesse he had béene in∣uisibly sanctified. Whereby wega∣ther, 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 inuisi∣ble sanctification, but yet maye not profite vs. Yet neuerthelesse the visi∣ble Sacrament is not therefore to be contemned. For the contemner ther∣of

••an by no means be inuisibly sanc∣tified. Hereof it is that Cornelius and they that were with him, whon they did now appeare to be inuisibly sanc∣tified by the holy Ghoste poured into them, yet notwithstanding they are baptised: neyther is visible sanctifi∣cation which had inuisible sanctifica∣tion going before it, counted super∣fluous. Thus farre he.

With this disputation an other * 1.860 question also hath some affinitie or likenesse, which is, Whether Sacra∣ments depend vpon the worthinesse of the ministers, and whether they be hindred in their force by y^e vnworthi∣nesse 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 ther∣by 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 reli∣giously distinguished betwéen power and ministerie, betwéene the signe and the thing signified, betwéene the outwarde and inwarde sanctificati∣on, he had vndoubtedly vnderstoode that we are inuisibly sanctified by the méere grace of God, and that this in∣ward sanctification is outwardly by the ministerie represented and sea∣led: there he might haue vnderstoode that sealed euidences may be publi∣shed 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 or∣dinaunces, howe false and faithlesse so euer men be. Although Iudas were a théefe, yet he preached and, baptised, whose doctrine and bap∣tisme, was as well the doctrine and baptisme of Christe, as was Peters and Andrewes, Iames and Iohns. And touching the perfectnesse & pure∣nesse bothe of the doctrine and bap∣tisme done by the ministerie of Iu∣das, 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, * 1.861 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 Iu∣das sake, wrought in the faythfull: whiche working of his an others vn∣gratiousnesse & 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 func∣tion: 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 in∣stituted. And verily as the faythful doe not fasten their myndes on the elements: so neyther doe they on the ministers. They in althings looke on∣ly vp to God the authour of all good∣nesse, 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 Dona∣tist. de baptismo 3. cap. 10. The wa∣ter 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: by∣cause 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: by∣cause his holinesse can not bee pollu∣ted, and in his sacramēts a diuine po∣wer is present, eyther to the saluati∣on 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 vn∣cleannesse from thence: and can the baptisme of Christ be polluted with any mans wickednesse? For if wee apply our myndes vnto the verie vi∣sible things vnder which sacraments are deliuered, who knoweth not that they are corruptible? But if wee as∣cend vnto that whiche is figured by them, who seeth not that they be in∣corruptible? though men by whom it is ministred according to their de∣seruinges are eyther rewarded or pu∣nished. And so foorth. I could al∣ledge 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 per∣fectnesse and purenesse of the Sacra∣mentes are not to be estéemed 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 wa∣ter. Of the baptisme of fire. Of the rite or cere∣monie 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 Anabap∣tisme or Rebaptising, and of the power or efficacie of Baptisme.

The eighth Sermon.

NOwe I haue to intreate particularly of holy Bap∣tisme, and of the holy sup∣per 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 * 1.862 the Eréekes, who vse bothe these

words Baptismus and Baptisma (both whiche signifie baptisme) as the La∣tines also do. And Baptisme is a dip∣ping, whiche worde Tertullian wil∣lingly vseth. For, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth to dip, or dip in, and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to plunge or put farre in: wherevppon also to baptise is vsed for to plunge in, to washe away, or to cleanse: and bap∣tisings in the Scriptures are put for washings and purifyings, as it appe∣reth 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 bap∣tised with bloude, is to be imbrued with bloud.

They define Baptisme, for the * 1.863 most parte, to be a token or recogni∣zaunce 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 insti∣tuted of GOD, and consisting of the worde of God and the holy rite or ce∣remonie, 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 clean∣sing, gathereth vs into one body, and putteth the baptised in mynd of their duetie.

In this description of Baptisme, these things séeme chiefly to be consi∣dered. Who did institute Baptisme. Of what things it consisteth, Whe∣ther it be simple, but one, and the selfe same, or drawne into many par∣tes. What rite or ceremonie of bap∣tising is deliuered (to the Churche.) What the ende, and force of Bap∣tisme is. It was no man that did in∣stitute the Sacrament of baptisme, * 1.864 but God him selfe, though by man it tooke the name, that is to say, by Iohn (it was ministred) who of it was cal∣led the Baptist. That we might vn∣derstand this, the Euangelists in ma∣ny places haue confirmed that the cal¦ling of Iohn was from heauen. For thereby we may gather, that his mi∣nisterie was from heauen. Doth not he say him selfe in expresse words? He which sent me to baptise with water, * 1.865 the same sayde vnto me, vpon whom so euer thou shalt see the holy ghost, &c. Also our Lord in the Gospell ar∣guing that the baptisme of Iohn was not from men, but from God, he de∣maundeth of the Phariseis, The bap∣tisme * 1.866 of Iohn, whence was it, from heauen, or of men? Wherefore the godly, yea euen at this day do receiue baptisme, as it were at the handes of God him selfe, though they be bapti∣sed through the ministerie of men. For the Lorde establishing his insti∣tutions by his spirite, worketh salua∣tiō in the elect. So that it must néeds followe, that the vertue or efficacie of Baptisme is not hindered by an euill minister. Whereof hath bene already elsewhere and hereafter shal be spoken. At that time truly bap∣tisme * 1.867 was instituted and beganne at S. Iohn the Apostle, when he began to preache openly that the time was fulfilled, and that Christe was exhi∣bited and giuen to the worlde. But the signes of thinges to come or of things which should be reuealed, the thing it self being present, do no more remaine, but ought to be chaunged into other signes. And Circumcision was a signe of the blessed séede which was to come, I meane, of the Messias him selfe, which by the sheading of his

bloud shuld bestow his blessing vpon the whole worlde. Therefore when he was come, and should forth-with shed-forth his bloud, it was néedeful that Circumcision should be chaun∣ged into Baptisme. Whereof shal be spoken hereafter.

Nowe Baptisme consisteth of the signe and of the thing signified, of the * 1.868 worde or promise of God, and of the holy rite or ceremonie. The signe is the outward actiō, that is, the sprink∣ling of water, in the name of the Fa∣ther, and of the sonne, and of the holy Ghost, with the calling vppon of the name of God. The promise or worde of God is Baptising them. He that shall beleeue and be baptised, shall be saued. And so forth. Whereof we haue spoken aboundantly inough in the sixte Sermon. Many in the olde time haue distinguished betwene the baptisme of Iohn, and the baptisme * 1.869 of Christ and his Apostles. For some of them deny that forgiuenesse of sin∣nes was comprehended in the bap∣tisme of Iohn: but if we diligently view & weigh the doctrin•• of the holy Scripture, we shal finde that the bap∣tisme of Iohn, and Christ, and his A∣postles, is one and the selfe same. Certeinly the doctrine of Iohn, of Christe, and his Apostles, is one and the selfe same euery where. For they al with one mouth do preach the gos∣pell, and by it repentance and remis∣sion of sinnes, in the name of Christ. Let him that wil conferre those thin∣ges which Iohn the Euangelist wri∣teth of the doctrine of Iohn Baptist in the firste and thirde chapter: and that which Luke writes in the ••our∣and twentieth chapter of his gospell, and in the Acts of the Apostles of the doctrine of Christ and his Apostles, and he will say that all their doctrine is one and the selfe same. But to their doctrine is baptisme set to, as a seale to an euidence. Who there∣fore beléeueth that there are diuerse seals of their doctrine, or diuers bap∣tismes? S. Iohn baptised with wa∣ter: the Lorde commended no other element to his disciples than water: neither baptised they any other wise than with water. They themselues * 1.870 baptised into Christ, into repentance and remission of sinnes. But Saint Mark writeth of Iohn Baptist, Iohn baptised in the wildernes, preaching the baptisme of repentaunce for the remission of sinnes. And S. Paule speakinge of the doctrine & baptisme of Iohn, saith: Iohn baptised with the * 1.871 baptisme of repentaunce, saying vnto the people that they should beleue on him which shoulde come after him, that is, on Iesus Christ.

By these testimonies who can not gather that the baptisme of Iohn and of Christ is altogether y^e very same? vnlesse this peraduenture séeme to a∣ny man to bring some differēce, that Iohn baptised in him that was to come and should be reuealed: but the Apostles into him that was already reuealed. But I sée not how so little space of time can bringe any diffe∣rence, especially since Iohn spake so much frō the beginning of his prea∣ching of him which should be reuea∣led: for immediatly he did both point him out present with his finger, and he bare witnesse that he was present and reuealed, & that he should come no more or be reuealed. Herevnto is added, that Christ was baptised with no other than with the baptisme of Iohn. For if Iohns baptisme were an other baptisme beside the bap∣tisme of the church of Christ, it would followe that neither Christ was bap∣tised

with our Baptisme, neither wee in the Baptisme of Christe. But Christe did sanctifie with his bodie the baptisme of Iohn, and did vouchsafe to be baptised with vs into the same fellowship, so that we at this day are also baptised, not with y^t bap∣tisme of Iohn, but of Christe, who by Iohn instituted baptisme, and he him selfe consecrated the same. Wherfore Christe in Matthew 28. Chapter, and in Marke the 16. Chapter, doeth not abrogate the baptisme whiche Iohn began, he doeth not institute a newe but commaundeth to continue and to minister the same to them that be∣léeue, In the name of the Father, and of the sonne, and of the holie Ghostc.

Now where as Iohn sayth him selfe, * 1.872 I baptise with water, but hee shall baptise you with the holie Ghoste, hee maketh not difference betwéene his owne baptisme of wa∣ter, and Christes baptisme, but hee attributeth some-what more vnto Christ, wherein no man or minister * 1.873 (for they did erre which in time past baptised with fire) had parte with him, but hee olone giueth the bap∣tisme of fire, that is, the singular giftes of the holie Ghoste, but firste of all the vse of tongues vnder the fourme of fire. For so this matter is expounded in the Actes, firste by the Lorde Christe him selfe, then by experience in the Church. For the Lorde sayth, Departe not from Hie∣rusalem, but waite for the promise of * 1.874 the father, whereof saith hee ye haue heard of mee: for Iohn truelie bap∣tised with water, but yee shall be bap∣tised with the holie Ghoste after these fewe dayes. And consequent∣ly vppon the day of Pentecoste they were baptised with the baptisme of Christe, not with water againe, but were all filled with the holie Ghost, clouen tongues, as it were fierie, sit∣ting vppon eache one of their heads, and they began to speake with other tongues.

In the Actes, the Citizens of Sa∣maria * 1.875 are baptised of Philipp, with the baptisme of Christe in water lawfully and fullie: But the verie same afterwarde are baptised with the peculiar baptisme of Christe, while by the laying on of handes by Peter and Iohn, they receiue the ho∣lie Ghoste. Not that hetherto they were altogether voide of the gifte of the holie Ghoste (for how coulde they beléeue without the holie ghost?) but for that they were baptised with the visible Baptisme of fire beside, and receiued the gifte of tongues, and other excellent graces. As it is also read of Cornelius, who verilie * 1.876 béeinge firste baptised with fire, I meane with the peculiar baptisme of Christe, spake with tongues, and afterwarde was baptised with wa∣ter. Contrarywise, those twelue disciples at Ephesus were firste ful∣lie baptised with the Baptisme of Iohn, and with the baptisme of the water of the christian church or con∣gregation, and afterwarde Paule the Apostle laying his handes on them, they are baptised, not with wa∣ter againe, but with fire, Luke bea∣ring witnesse and saying: The ho∣lie Ghoste came vppon them, and they spake with tongues and pro∣phecied.

But this baptisme of fire, and the visible ministration of the giftes cea∣sed together with miracles, neither at this day is it vsuall or common in the Churh: but the baptisme of wa∣ter remaineth, whiche is one and the selfe same, whether it be ministred

by the handes of Iohn, or of the Apo∣stles, or by diuerse handes of the mi∣nisters of the Churche. For diuerse handes make not diuerse baptismes.

Wherefore, we rightly beléeue that there is but one onely and sim∣ple Baptisme of the faithfull in all ages. For Paule in expresse wor∣des sayth, There is one Lorde, one faithe, one baptisme, and one god and * 1.877 father of all. Where-vnto also ten∣deth this saying of the same Apostle, I thanke God that I baptised none of * 1.878 you, but Crispus and Gaius, least a∣ny should say that I had baptised in mine owne name.

Vppon this Apostolique trueth, the reuerend fathers of the Counsel of Constantionople are reade to haue made this confession in their Créede. I beleeue one Baptisme for the remission of sinnes. For there is but one Churche onely, one body, one head, and one king, prince, and highe Priest of the Catholique Church.

Now I am come to expound the rite or ceremonie of Baptisme. It * 1.879 was simple and but one from the be∣ginning, and not charegable or bur∣denous to the Churche, through im∣moderate ceremonies. Iohn bap∣tised in Aenon beside Salem, because much water was there, and he bapti∣sed in the name of Christe. So did the * 1.880 Apostles likewise. Whereby it re∣maineth for an vndoubted truth, that the verye beste fourme of baptising is that whiche is done by water, in the name of the Father, and of the sonne, and of the holie Ghost. For so the Lorde commaunded in the 28. of Matthew. Doe you aske howe it commeth to passe, that Luke in the Actes maketh mention that Peter and Paule baptised in the name of the Lorde, and expresseth not that they baptised in the name of the Fa∣ther, and of the sonne, and of the ho∣lie Ghoste? I answere, That vnder the name of the Lorde, the mysterie of the trinitie is comprehended. For when the Lorde saide, I and the Fa∣ther are one, he whiche is baptised in∣to the Lorde, is also baptised into the father, and so in like manner into the holie Ghoste, whiche is not diuided from them. For verily they haue one and the selfe same spirite. For truely Luke sayth, that they were baptised of the Apostles in the name of the Lorde, whome the Apostles baptised according to the Lords instiution.

Some say Christe is the accom∣plishment or fulfilling, and the pro∣per obiecte of Baptisme: wherefore it is no meruaile that the Apostles baptised into the name of the Lorde, who neuerthelesse were commaun∣ded to baptise in the name of the fa∣ther and of the Sonne, and of the ho∣lie Ghoste. For all the mysteries of Baptisme are laide foorth vnto vs in the onely Sonne of God. Truely wee say bothe, To baptise into the name of the Lorde, and to baptise in the name of the Lorde.

The vse of speaking after the firste manner, is read in the 28. of Matthew, and in Luke Actes the 19. For bothe haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In no∣men, into the name. And so also Ter∣tullian interpreteth it contra Praxeā. saying: Hee commaunded that wee should be baptised into the father, & the sonne. &c. The latter manner doeth the same Luke vse in the Actes 10. and 2. saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, In the name. * 1.881 Moreouer, what it is to baptise into the name, or in the name of the Lord

I tolde you in the last Sermon next before this, that it is to be inrolled in∣to Gods housholde, that he whiche is baptised may now receiue the name of GOD, and be called the sonne of God, yea and be as it were registred into the roll of the children of God, Citizens of the kingdome of Hea∣uen. Wherevppon we haue also nā∣mes giuen vs in baptisme, that as of∣ten as wee heare our selues named, wee may remember our Baptisme and the mysteries therof. Neither is it a new thing or straunge from the Scriptures, that names are giuen vs in baptisme. For so it was vsed al∣so in Circumcision, whiche is to be séene in Luke. 2. Chapter.

Furthermore, the question is as∣ked, Whether we oughte to baptise with these bare words, I baptise thée in the name of the father, and of the sonne, and of the holie ghost: Or whe∣ther it be lawful to ad or ioyne some thing els? I thinck we ought to aun∣swere, That it is y^e seruants dutie to ad nothing to his lords institutiō, but diligentlie to kéep that which he hath deliuered, yea, & aduisedly to marke what in baptisme the Lord him selfe and his Apostles did, & holily to imi∣tate the same, that in y^e church of God, (as Paule hath commaunded) all * 1.882 thinges may be done decently and in good order.

But after that most holie fourme of baptising set downe and deliue∣red, we sée two things in holie Bap∣tisme and in the vse thereof to be ob∣serued. For firste the Apostles and they that were with the Apostles did teache verie significantly of the pro∣mises of GOD and faith in Christ, whiche is apparaunte in the Actes of the Apostles. It is lawefull there∣fore in the action or ministration of Baptisme, to recite the promises of God, to rehearse the beliefe, and re∣quire faithe, either of them that are to be baptised, béeing of perfecte age: or else of them whiche bring the In∣fantes to bee baptised. Moreouer, when the Lorde was baptised of Iohn Baptiste in Iordan, he prayed. Which thing Luke in his Gospel re∣porteth of him in the historie of the * 1.883 Gospell. It is lawfull therefore in the vse of Baptisme to pray, and solemnely to cal vpon the name of the Lorde.

At the firste, these Prayers were moderate and shorte, not of a great length & tedious: In processe of time there was no measure kept, not onely in tedious blessings, but al∣so in diuerse ceremonies, which they that came after added therevnto. Of the whiche it shall not séeme altoge∣ther vnprofitable to rehearse some∣what out of the olde Doctours.

Tertullian in his booke De Corona militis, saith, When we go to the font, * 1.884 there, and also a little before in the church, the bishop laying his hand on vs, wee doe confesse that wee forsake the diuel, his pompes, and all his an∣gels. Then are wee thrise dipped in the water, not (some leaue out not:) aunswering any thing more then the Lorde hath set downe in the Gospell. When wee be taken out of the fonte we taste of milke and honie mingled together, and from that time wee ab∣steine from daily washinge, by the space of a whole weeke.

We heare in this an vtter deny∣ing or renouncing, a thirde dipping, a tasting of milke and honie, and af∣ter baptisme an abstinence from ba∣thing by a wéekes spaces.

In his first boke against Mart. hema∣keth mentiō also of oyle. Truly milk is méete for children, vnto whom also they that be of perfect age being bap∣tised are likened. Beside this, in the olde testament there is often menti∣on made of the land of promise flow∣ing with Milke and Honie. Those thinges were first offered to be tasted of them that are baptised, to giue thē to vnderstande, that Christ Iesus be∣ing their capteine, and hauing passed ouer Iordan, they might by an infal∣lible hope haue an inheritance in the lande of promise.

S. Hierome witnesseth that wine was mingled with milk, & saith Com. lib. 15. ad Isaiam: The Lord prouoketh vs not onely to buy wine, but milke also: which signifieth the innocencie of infants, which type and custome is euen vnto this day kepte in the weste churches, to giue to thē that are borne a-new in Christ, wine and milke. At this day neither of them both is giuē to infants, no not of them which will seeme to be zealous mainteiners of the olde ceremonies. They beléeue in the meane while that their omitting of these ceremonies is without sinne, and néedeth no satisfaction. Nowe also we may gather out of the sixte booke of Augustine de Bap. contra Do∣nat. cap. 24. that they vsed diuers and what praiers thei thought good about baptisme. The same August. contra Pelag. & Celest. lib. 2. cap. 40. saith: In baptising of children, they firste con∣iure and blow away all contrarie po∣wer. Which also the infantes by the wordes of them that beare them, doe aunswere that they renounce. This ceremonie he mentioneth also Libro primo de Nupt. & Concup. ad Valer. cap. 20. & libro 2. cap. 18. It is saide in the ecclesiasticall Decrees, that the holy church through-out the whole world vsed that ceremonie. Againe, Au∣gust. In Epistola ad Bonifa. 43. saith that the god-fathers doe aunswere for the faith of the children, and confesse their faith. We aske them (saith he) which offer the infants, and say: Beleeueth he in God? (who being of that age, kno∣weth not whether there be á God (or no:) They answere, He beleeueth: and so they aunswere vnto euery question which is asked. The same Augu∣stine in his booke de Trinitate. 15. capi 26. maketh mention also of Oyle, wherewith they that were baptised were annoynted.

Rabanus Maurus Bishop of Mentz, a longe time following after Augu∣stine, reckoneth vp many more cere∣monies of baptisme. For he Libro de Institutione Cleri. 1. cap. 27. saith. They are marked in the forehead and heart with the crosse in baptisme, that the diuell seeing that marke, may knowe that that sheepe is not of his folde. Also consecrated salte is put into the childes mouth, that beeing seasoned with the salte of wisedome, he may be free from the stinch of wickednesse, and rotte no more with the wormes of sinne. His eares and nosthrilles are touched with spittle, saying the word Ephatha vsed of our Sauiour beeing therevnto added, that by the vertue of Christ the high Priest, his eares may be opened to receiue the knowledge of God, and to heare the wil and com∣maundementes of God. Then the childe is blessed, and his breast an∣noynted with holy oyle, that no re∣liques of the enimie may lurk and re∣maine in him. After this, in the name of the holie Trinitie he is bap∣tised beeing dipped thrise in the wa∣ter. And in his 28. Chapter: And bee∣ing baptised he immediatlie is signed

in the forehead with the Chrisme, with a prayer together followinge, that he may be made an inheritour of the kingdome of Christ, and of Christ may bee called a Christian.

And in the 29. Chapter: After Baptisme there is deliuered to the Christian a white garmente, signi∣fying purenesse and innnocencie. Also for this cause were the baptised cloathed with white garments, that they mighte nowe remember that they were set free, and of seruauntes and bonde-slaues of the Diuell, made the free-men of CHRIST IESVS.

Moreouer, white couloure in ti∣mes paste was consecrated to victo∣ryes and triumphes. Whereby it may seeme that the white garmente was therefore giuen to them that were baptised, that they mighte bee mindefull that whiles they lyue here on earth, they must continually fight and ouercome in Christe. For the life of manne is a warrefare vpp∣on earth. And certeinely whereas offeringes also began to bee giuen to the baptised by the God-fathers, that seemeth to haue bene borrowed from warrefare. For by the offering or ear∣neste (whiche wee Switsers call, Die yn bindeten) he that is baptised is warned of his faithe giuen in bap∣tisme, alwayes to be mindeful what a Capteine hee forsooke, and into what garrison he was entertayned, where∣in hee muste keepe his faith giuen to the new capteine Christe.

Many other thinges of this kinde which I find•• among writers of this latter age, I willingly passe ouer: leaste I shoulde séeme to abuse your patience and gentlenesse. And who perceiueth not, yea that at this day, other of this kinde innumerable new deuises are added to baptisme. Ther∣fore the safest and surest way is to builde vppon the firste foundations of the blessed Apostles. For if anti∣quitie séeme to boulster vpp these last inuented ceremonies, who dare de∣nie, that the authoritie of the Apo∣stles doeth excell it manye wayes? For the Apostles were before them all, which haue lastly inuented, and deliuered those manifolde ceremo∣nyes to be vsed in Baptisme.

This also commeth in question, * 1.885 Whether we ought to baptise with bare faire water, or with consecra∣ted water, and why the Lorde com∣maunded to baptise with water. S. Cyprian Epist. lib. 1. Epist. 12. sayth, The water ought to bee cleansed and san∣ctified before of the priest, to wash a∣way the sinnes of the man that is bap∣tised.

But the examples and testimo∣nies of the holie Scripture doe more preuaile with me, than the autho∣ritie of Cyprian or any other man, whatsoeuer it be. This good man of God was also deceiued in another place, aboute the mysterie of Bap∣tisme, so that we must read his wri∣tings with iudgement.

The Scripture telleth vs that Iohn Baptist, and the Apostles and faith∣full disciples of Christ baptised with water, not consecrated. For what can bee spoken or read more plaine, than, that Iohn baptised in Iordane? Yea, that Christe him selfe and his Apostles also baptised in the Riuer Iordane?

Where, or howe did the Apostles consecrate the water of baptisme in the Actes of the Apostles? Philip when the Eunuch shewed him water

as they iourneyed, he baptised him oute of that pure and cleare foun∣teine.

Beside this, I haue declared in the Sermon nexte going before, how lit∣tle purenesse is in common fourme of baptisme, whereby the fonte is consecrated. But if any man thincke that wee oughte to Baptise with consecrated or holie water, and by consecrated, doe neither vnderstande annoynted, or prepared with crosses, or sanctified with charmes, but cho∣sen to holie vses, I woulde stande in contention with him neuer a whitt.

For the water of Baptisme in very déede is holie, not in respecte of the wordes rehearsed, or by cro∣sses and other signes made: but be∣cause God hath instituted it, and in respecte of the holie vse and prayers of the godly. Of whiche matter I spake not long agoe, when I intrea∣ted of the sanctification or consecra∣tion of the Sacramentes.

And Christe commaunded his * 1.886 disciples to baptise with water, for diuerse causes. For types or figures wente before Baptisme in water, as the ••loud, as the redd sea, through which the people of Israel passed, as diuerse cleansinges and set washings mentioned in the lawe. Neither doe the Apostles of Christe dissem∣ble those thinges. For Peter sayth that Noe was saued in the water of * 1.887 the floud, but the wicked drowned in the water.

Paule affirmeth that all our fa∣thers were baptised by Moses in the Cloude and in the Sea. Therefore mortification and viuificatiō is pre∣figured. * 1.888 And truely the principall badge of the newe testament is Bap∣tisme, witnessinge that full remis••i∣on of sinnes is brought vnto vs by Christe.

And the holye Prophetes of God, by the mouth of the Lorde fore∣shewinge and promisinge this, haue willingly shadowed out this inesti∣mable benefite by water: therefore Baptisme must be ministred in wa∣ter. This also serued notably to re∣present the mysterie. Of which mat∣ter I haue spoken in my last sermon, when I intreated of the analogie or likenesse of signes. And for these cau∣ses chiefly, baptisme ought to be mi∣nistred in this, and not in any other element.

There is contention also aboute * 1.889 this, Whether once or thrise hee that is baptised oughte to bee dipped or sprinckled with water. Truely the Apostles haue not curiously com∣maunded any thing in this behalfe. So that it is frée either to sprinckle or to dip.

Sprincklinge séemeth to haue béene vsed of the olde Fathers: For honestie and shamefastnesse forbid∣deth to vncouer the body. And al∣so the (weake) state of infants for the moste parte cannot away with dip∣ping: since sprinckling also doeth as much as dippinge. And it standeth in the choyce of him that minstreth baptisme, to sprincle him either once or thrise, after the custome of the Church wherof he is minister.

Tertullian contra Praxeam, sayeth: The Lorde commaunded to bap∣tise into the father, and into the sonne, and into the holie Ghoste. Not into one: For wee are baptised not once, but thrise, at eache name into eache person.

And Gregorie aunswering Leo∣narde

the byshop, saith: A diuerse cu∣stome hindereth nothing the holye church, so that it be done in one faith. Wee by thrise dipping doe signifie the mysterie of Christes lying in the graue three dayes. Againe, the reuerend fathers in the fourth coun∣sel helde at Toledo, doe allowe but one dipping in baptisme, and then ad immediatly this reason. And lest any should doubt of the mysterie of this Sacrament, why wee allowe but one dippinge, he may se therein our death, and resurrection. For the dipping in∣to the water, is as it were the goinge downe into the graue: and the com∣ming vpp againe out of the water, is the rysing againe out of the graue. Al∣so hee may perceiue that therein is shewed the vnitie of the Godhead, and the trinitie of the persons. The vnitie is figured, when we dipp once, the trinitie, when we baptise in the name of the father, and of the sonne, and of the holie Ghoste. This I doe not alleadge to stay my selfe vppon mans testimonyes, but by mans tes∣timonie to shewe, that it is frée to followe that whiche serueth moste to the edifying of the Church.

Also there is a question moued touching y^e place of baptisme: Whe∣ther it be not lawfull to baptise in a∣ny * 1.890 other place than in the Churche? I say that the Churche is consecrated to ministeries, and to the worshipp of God, and therefore that comely∣nesse it selfe requireth to baptise o∣penlie in the Churche. But if ne∣cessitie will not permit this, the bap∣tisme of Christe is tyed to no place. For we heare that Philipp baptised out of the founteine in the broade fielde. Yet let vs take héede that wee make not necessitie a pretence for our lewde affections: But let all thinges in the Churche bee cleane which perteine vnto Baptisme: let all superfluitie be laide aside, let all filth and vncleannesse bee banished, let all thinges (as saith the Apostle) be done honestly and in order.

Touching the time there is no lawe prescribed of the Lord: that is * 1.891 left frée to the iudgement of the god∣ly. They y^t beléeued the preaching of S. Peter at Hierusalem in the day of Pentecoste, the Eunuch also whome Philip baptised, & Cornelius y^e Cen∣turion likewise: finally Paule the Apostle at Damascus, yea and Ly∣dia the purple-seller, a religious or deuout woman, and the kéeper of the prison, they of Philippos also and o∣ther faithfull men and women, as soone as they had tasted of the gyftes and graces of Christe, and beléeued his worde, foorthwith they dersired to be baptised: they did not foade it off till another next time. Wherfore they do verie wel, whiche neither in themselues, neither in their families do linger in receiuing baptisme.

The delaying of circumcision in his children fel not out wel vnto Moses. As therfore we graunt that the time of baptisme is frée, so it ought to bee our duetie, to take héede that we a∣buse not our libertie: being always mindefull of these wordes spoken by God: The vncircumcised manchilde in whose fleshe the fore-skinne is not circumcised, that soule shalbe cut * 1.892 off from his people, because he hathe brokē my couenant. But we are not ignorante that baptisme came into the place of circumcision. Therefore y^e omitting of baptisme is not free. There were some in the time of Cy∣prian, which helde opinion, that bap∣tisme ought to bee receiued on the eighth day, after the manner of cir∣cumcision.

But Cyprian, and the 66. Bishops and Elders that were with him in the Counsell, ordeyned the contrarie, to wit, that euery one without any delay, shoulde receiue baptisme, and procure the same spée∣dily in their familie. That place is extant, Epist. li. 3. Epist. 8.

Furthermore, Socrates y^e hystorio∣grapher. Lib. 5. Ca. 22. saith: I knowe also another custome in Thessalie, ac∣cording to the whiche they baptise onely on the dayes of Easter. Where∣by it commeth to passe, that sauing a verie small number, they dye vnbap∣tised. But after a certeine time, there was a lawe made that the In∣fantes of the faithfull should not bee baptised, but at the feastes of Easter and Whitsuntide. They excepted the time of necessitie. We may read this in Decret. Syricij Pont. in Isidore: & in the Epistles of Pope Leo vnto the Bishopp of Campania, and Sicylia, which in order are reckoned to be 57. and 62. But the thinges that moued them herevnto, are suche as may bee easily disproued and ouerthrowne. Truely from the beginning the time of baptisme was not so limited. Ne∣uerthelesse, that Lawe of baptising the faithfull at the feast of Easter & Pentecoste, was renued by Pipine, Charles, Lodouick & Lothar, French kinges, and was spread farre, as their dominions reached farre. Ma∣ny thinges are sounge in the seruice of the papistes, at the time of Easter and Whitsuntide, which are not vn∣derstoode but by this lawe and cus∣tome. At the lengthe it grewe out of vse, and the faithfull were baptised as occasion and opportunitie firste serued. This is also in controuersie, Who ought to baptise, & what the baptiser worketh? Of the last I wil * 1.893 speake first. The baptiser giueth vi∣siblie the sacrament of regeneration, and a testimonie of the remission of sinnes: but the Lorde by his spirite doth inuisibly regenerate, and forgi∣ueth sinnes, and sealeth the regene∣ration. Iohn and the Apostles bap∣tise with water: Christe baptiseth with the holy Ghost: not onely with the visible signe of fire, and the gyfte of tounges, but euen he onely giueth all spiritual giftes. Which thing the auncient fathers that they might ex∣pressely declare, did diligently dis∣tinguishe betwéene power and mi∣nisterie. For August. tract. in Ioh. 5. sayth, It is one thing to baptise in way of ministerie: another thing to baptise by power. Our Lorde Iesus Christe coulde if he had would haue giuen power to any one seruaunt, to giue his baptisme, as in his steede, & could translate or remoue frō himself power to baptise and place it in one of his seruauntes, and giue as greate force to baptisme being translated or remoued into his seruant, as it should haue being giuē by the lord. He wold not doe so for this purpose, that the hope of thē which wer baptised shuld hang on him of whom they acknow∣ledge them selues to be baptised. He would not therefore that a seruaunte shoulde settle his hope in a seruaunt. And therefore cryed the Apostle when hee sawe men willinge to putte their hope and truste in him: Was Paule crucified for you? Or were yee baptised in the name of Paule? Paule therefore baptised as a minister, not as the power it selfe, but the Lorde baptised as the power. And againe, Iohn Baptist learned by the doue, Vppon whomesoeuer thou shalt see the spirite descending like vnto a * 1.894 doue, and tariestil vpon him, the same

is he whiche baptiseth with the holy ghost. Therefore, O doue, let not de∣ceiuers seduce thee, which say, Wee baptise. O doue, acknowlege what the doue taught. The same is he which baptiseth with the holy Ghost. By the doue it is knowen that it is hee, & doest thou thinke that thou arte bap∣tised by his power, by whose minis∣terie thou art baptised? If thou bee of that minde thou art not yet in the bodie of the doue: and if thou bee not in the bodie of the doue, it is no mar∣uel, because thou hast not simplicitie. For simplicitie especially is figured by the doue. Iohn learned by the sim∣plicitie of the doue, that this is hee which baptiseth with the holy ghost. Thus farre he. Furthermore the minister of the Church, being law∣fully ordeined ought to baptise. The Donatistes contende that none can baptise, but he whiche is pure & holy. They boldly auouched that y^e bap∣tisme was fruitelesse and voide of ef∣fecte, which a lewde liuing minister or defiled with wicked vices did ad∣minister. Against these Augustine grauely disputed and conuinced thē by the trueth of the scripture. He in his 166. Epistle saith: See howe per∣uersely and wickedly that is spoken, which ye are wont to say. Because if he be a good man, he sanctifieth him whom he baptiseth: but if he be an e∣uill man, and he not know so muche which is baptised, then God sanctifi∣eth him. If this be true, then men ought rather to wishe to be baptised of minsters vnknown to be euil, then of them whiche are knowen to bee good, that they may rather be sancti∣fied of God than of man. But farre from vs be this madnesse. Why then doe wee not speake trueth, and are rightly wise? Because that grace be∣longeth alway to GOD, and the Sacramente is his, and the ministerie onely committed vnto man, who if he be good, he cleaueth to God, and worketh with God: but if he be euil GOD woorketh by him the visible fourme of the sacrament, but he him∣selfe giueth the inuisible grace. Herein let vs al be wise, and let there bee no schismes or diuisions among vs. The same Augustine in his thirde booke Contra literas Petiliani. ca. 49. doeth plentifully sette forth the same mattter. And because wee haue also handled the same thinge in the ende of our former sermon nexte before this, it is néedelesse to speake one thing twise.

Here is a question obiected vnto vs touching the baptisme of Midde∣wiues: * 1.895 Whether women Mid∣wiues vppon the point of necessitie, that is, when the Infante is in ieo∣pardie to die, before hee come to bee baptised at the handes of the Eccle∣siasticall minister, ought and may babtise? We answer that baptisme is a sacrament of the Churche, & that women are forbidden to minister in y^e Church: therfore that they neither can nor ought to baptise, as they are by no meanes permitted to teache. The lawes of the Apostle are well known, But I suffer not a womā, saith Paule, to teache, neither to vsurpe * 1.896 authoritie ouer the man, but to bee in silence. The same lawe is repeated of the same Apostle 1. Cor. 14. & is cō∣firmed by Gods law. Mans testimo∣nies agrée with gods. For Tertulli∣in his booke De Velandis Virginibus, sayeth: It is not permitted vnto a woman to speake in the Churche, muche lesse to teache, or to babtise, nor to offer, neither to take to her self the execution of any mannes office,

muche lesse the priestes. This also is read repeated in the fourth coun∣sel of Carthage, where also Aurelius Augustine is said to haue béene pre∣sent. Epiphanius Bishop of Salome in Cypres disputing againste diuerse heresies, and confuting Marciō saith, He also giueth women leaue & licēce to baptise. He saith as muche of the Quintilian and Peputian heretiques. He also reasoning against the here∣tiques Collyridiani, sayeth: If wo∣men were cōmanded to sacrifice vnto God, or to execute any regular thing in the churche, then Marie ought ra∣ther to do sacrifice in the new Testa∣ment, whiche was made worthie to carrie in her owne armes, the king of al kings, the heauenly God, the sonne of God, whose wombe was made a temple and dwelling for the dispen∣sation of the Lord in the flesh, being prepared for that purpose, throughe the bountifulnes and maruelous mys∣terie of God. But it did not so please God. But neither was it committed, or graunted vnto her to baptise. O∣therwise her sonne might haue bin ra∣ther baptised of her thā of Iohn. The same author addeth, And truly there is in the Church an order of women ministers called women-deacons, but not permitted to sacrifice, neither to attempt any thing, but for reuerence sake of women-kind, or for the houre of bathing, or visiting, or for affecti∣on and trauel. Whereas they ob∣iecte the example of Sephora the Ma∣dianite, * 1.897 wife of Moses, whiche cir∣cumcised her sonne in the time of ne∣cessitie: that doeth establishe no com∣mon lawe: as the particular exam∣ple of Delbora, maketh not all wo∣men Iudges. For there are many peculiar things done in y^e scripture, out of which if any man shal go about to draw general things & cōmō laws, he shal bring in absurdities innume∣rable. What if Moses in the same place doeth only describe y^e déed of his wife, moued there vnto by anger and displeasure, & not for religions sake, to performe y^e ministerie vnto God? For she grudging against her husbād yea, & against God, tooke the foreskin of her sonne, which was cut away, & caste it at his Father her husbandes féete, not without reproche saying: A bloudy husband art thou vnto me. As if you should say, Ich habb woll ein * 1.898 bluotigmann an dirr. And though the Angel was appeased with Moses, be∣cause he séemed to allow the déed of y^e woman as wel pleasing God, yet y^t is more to bee imputed to y^e mercie of god, rather thā to the righteousnes of the womans déede. It did grieuously displease God that Dauid had staine Vrias, & moreouer had taken Béer∣sabe * 1.899 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 y^e Lord loued him: so the gratious Lord is also reconci∣led with Moses, who either by his owne negligence, or through y^e fault of his Madianitish wife, lingered cir∣cumcisiō in the bodie ••f their sonne a∣gainst y^e law, longer than was méet, & is cōtent w^t, & taketh in good part y^e circumcision which y^e womā perfor∣med rather of indignatiō thā for re∣ligion: yet he wil not y^t after her, as a perfect example, other women shuld circūcise. But (you say) by baptisme * 1.900 ministred by a woman, the perill of death or eternal dānation was to be preuented, into which the infant fal∣leth, if he depart this world without babtisme. My answer is: When th•• infant being newly deliuered out of

his mothers wombe, departeth with too too spéedie 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 necessi∣tie 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 y^e bloud of the sonne of god. We are not destitute of testimo∣nies of scripture duly seruing in this behalfe. In the lawe it was not law∣full 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 y^e meane while, if any manchilde had departed the thirde or fourth day af∣ter his birthe, no condemnation was imputed vnto him. For otherwise Dauid a verie sound man in religi∣on, and one that loued his children déerely, and one verie desirous of the saluation of his housholde, when his childe was dead, whiche was begot∣ten 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 chil∣dren 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 y^e holy bap∣tisme entred & tooke the place of cir∣cumcision. Hitherto perteine y^e testi∣monies out of y^e law & the prophetes. In the law the Lord protesteth more than once, y^t 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 tes∣tament. 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 ful∣fill, but to weaken and abolishe the promises of GOD? since that in times past amonge them of olde, the grace and the promise were effectu∣all in necessitie withoute the signe: but now among vs béeing without y^e signe, they begin to be voide, & of no force. Wherefore I trusting to Gods mercie and his true and vndoubted promise, beléeue that infants depar∣ting out of this world, by too t•••• time∣ly death, before they can be ba••••••sed, are saued by the méere mercie of God in the power of his trueth and pro∣mise through Christe, who saieth in the Gospel, Suffer little ones to come * 1.901 vnto me, for of suche is the kingdome of God. Againe, It is not the will of * 1.902 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 * 1.903 of thy seede after thee. Wherevpon Sainte Paule also affirmeth, that they are borne holy which are begot∣ten of holie parents: not that of flesh and bloud any holie thing is borne. For that which is borne of the fleash, * 1.904 is fleashe, but because that holinesse, and separation from the cōmon 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 dam∣nation. But Paul attributeth a spe∣ciall priuiledge to the children of the faithfull, wherewith by the grace of God, they which by nature were vn∣cleane, are purified. So the same Apostle in an other place doeth ga∣ther 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 vn∣to many. And therefore Augustine doubted not to say. As all which die, die no otherwise but in Adam: euen so all y^t are made aliue, are not made aliue but in Christe. And vpon this, whosoeuer shal say vnto vs, that any in y^e resurrection of the dead, can be made aliue otherwise than in christ, he is to be abhorred & detested as a cōmon plague of Christian faith: Ad Hiero. epi. 28. They obiecte, By this meanes the vse of baptisme is made void & quite taken away. Yea Pelagi∣anisme is sprung vp againe, which w^t 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, shalbe cut off frō * 1.905 his people, because he hath brokē my couenant: He falsely spake that said, Verily, verily, I say vnto you, Except * 1.906 a man be borne of water, and of the spirite he cannot enter into the king∣dome of God. For if these sayinges be true, & children not baptised, truly y^e 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 a∣way: when I defende that infantes vpon the pinche of necessitie not bée∣ing guiltie of the contempte of God, or wicked negligence, are not dam∣ned, though they die vnbaptised. For so saluation should be tyed to y^e 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 shor∣tened, & boūd as it were to the signe. For otherwise I teache by al means that infantes are to be baptised, and y^e baptisme is not to be delaied negli∣gētly, or to be put off maliciously: but in the meane time, if by too too spéedy death they departe vnbaptised, I ex∣hort & charge that a good hope & con∣fidence be had in the trueth & mercie of the Lorde, who promiseth in the law and the gospel, y^t 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 * 1.907 doe: neither are we ignorant, what S. Augustine hath writen vnto Hie∣rome, 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 a∣liue in him, this man doubtlesse doth sette himselfe both against the prea∣ching of the Apostles, & condēneth 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 a∣gainst Pelagius, accurseth them whi∣che saide, that Infantes vnbaptised haue life euerlasting.

The same Aug. Lib. 1. de an••. &c. ca. 9. to Renatus, disputeth against Vincentius Victor, who graunted that infants are inthralled to original sinn, & yet neuer∣thelesse are saued though they be not baptised: against whō he bringeth forth this saying of our sauiour, Except a mā be borne of water, & of the spirit, he can not enter into the kingedome of God. But we which cōdemne both Pelagius & Pelagiās, do affirme both those things which they denie, to wit, y^t 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, y^t the same infants ought to be baptised if it be possible, though by y^e 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 y^t he helde opinion they are w^tout all fault, or any sinne, blame & offence. That wicked & vngodly man therfore, did not acknow∣ledge, either our owne corruptiō, or the benefit which God hath performed by, in, & through Christ. Yet canst thou find neither of these in our assertion & doc∣trine, wherfore we take no part with y^e Pelagians. S. Aug. in that selfe same e∣pistle vnto S. Hierome, expressly saith, Thou art none of them which say that there is no guilt drawne frō Adam, frō 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 y^t therfore infantes ought to be baptised, because they haue sinne. For the Pelagians ga∣thered cleane contrarie. They haue no sinne, therefore they are not to be bap∣tised. For the counsel of Carthage wri∣teth thus to Innocent. The Pelagi∣ans denie that infantes are to be bap∣tised. For these, say they, perished not, neither is there any thing to be•• 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 al∣lowe, * 1.908 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 parta∣king of the sacramentes, (as we de∣clared in our last sermon of Sacra∣mentes, nexte and immediately go∣ing before this) so we haue elsewhere shewed, and that too oftentimes al∣readie verie largely, that the firste beginning of our vniting or fellow∣ship with Christe, is not wought by the sacramentes: but that the same vniting or fellowshipp whiche was founded and grounded vpon the pro∣mise, and by the grace of God tho∣roughe the holy Ghost was commu∣nicated vnto vs and ours, yea before the vse of the sacramentes, is conti∣nued and sealed vnto vs by the par∣ticipation, or receiuing of the sacra∣ments. Although therfore an infant

die without baptisme, and being shut out by necessitie from hauing felow∣ship with Christ, so y^t he be neither partaker, nor yet sealed by y^e visible signe of the couenant, yet he is not altogether an aliant or stranger frō Christ, to whom he is fastened with the spiritual knot of the couenant, by the vertue whereof he is saued. The * 1.909 place of Gen. 17. alledged of cutting off the vncircumcised frō the people of God, in consideration of the time, it fitly agréeth to those y^t are of per∣fect age & wel grown in yeres, & not to babes or infantes, which thing is séen in Moses, whō y^e angel of y^e lord, for neglecting circumcisiō, or for de∣laying 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 y^e 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 y^e sonns necke. What if a reason be ad∣ded in the wordes of the law, whiche by no meanes agréeth to infantes? Therfore shal the vncircumcised pe∣rish (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 per∣fect age, as to Abraham, Ismael, and others desiring visibly to be ioyned into the felowship of god, we are not to maruell, y^e destruction is threate∣ned to the disobediēt. For if any mā at this day vnderstande & knowe the Lords ordinaunce comprehended in these his wordes, He which shall be∣leeue and bee baptised shalbe saued, wil yet neuertheles not be baptised, but boasteth y^e faith is sufficient for him vnto saluation, that baptisme is superfluous, he hath despised the or∣dinance of God, & is condemned for a rebell and an enimie to God.

Furthermore that place of Iohn. 3. * 1.910 is not to be vnderstood of y^e ourward signe of holy baptisme, but simplie of the inward & most spiritual rege∣neration of the holy spirite, which when Nicodemus vnderstoode not perfectely, the Lorde figured and made the same manifest vnto him, by parables of water & of the spirit, y^t is to say, of the winde or y^e ayer, by ele∣ments verie base and familiar. For by and by he addeth, That whiche is borne of the flesh is flesh, &c. Again, The winde bloweth where it lusteth, &c. whiche must néedes be ment of y^e ayer. For the other part of the cōpa∣rison followeth, So is euery one that is borne of the spirite. Furthermore he addeth, If I tel you of earthly thin∣ges and ye beleeue not, how will you beleeue if I tel you of heauēly things? But the argumēt which he put forth was not altogether earthly. For this is the argument of his whole dispu∣tatiō: Except a man be borne from a∣boue, he cannot see the kingdome of God: That is to say, vnlesse a man be renued, & as it were borne againe by the spirite of God, which is giuen from aboue, y^t is to say, powred into him from heauen, he cānot be saued. The doctrine is altogether heauen∣ly: but the meanes wherby he deli∣uered, declared & set forthe this hea∣uenly doctrine, is earthly. For by thinges taken from the earth, he sha∣dowed out to man, beeing grosse of vnderstanding & earthly; a spiritual and heauenly thing, & laid it open as it were euen •••• the view of his eyes. As by water & ayre oftentimes the qualities of bodies are changed, and as the effecte and woorking of wa∣ter,

and the aire in bodies is mer∣ueilous: in like manner is the wor∣king of the holy Ghoste in the soule of man, which it changeth, purifieth, and quickeneth, &c. For so the Lorde himselfe afterward (whiche I tolde you euen now) expoundeth an other parable of the spirite. And because al olde writers, for the moste part, by water haue vnderstood sacramentall water, that is to say, holy baptisme, we also receiue this interpretation. For we willingly graunte that bap∣tisme is necessarie to saluation, as wel in such as are of perfect age, as also in babes or infantes: so that ne∣cessitie constraine not the contrarie. For otherwise, if we goe forwarde stubbernly, with S. August. to con∣demne infantes by this place, truely we shalbe compelled also to cōdemne euen those that are baptised, if they departe this life without partaking of the bodie and bloud of Christ. For S. Augustine béeing infected with y^e * 1.911 like errour, defendeth that the sacra∣ment of the Lordes supper ought to be put into the infantes mouthe, or else they are in daunger of death and damnation, because it is written: Except ye eate the fleshe of the sonne * 1.912 of man, & drink his bloud, yee haue no life in you. Therefore after this same order he placeth these two sen∣tences: Except a man be born of wa∣ter and of the spirite, he cannot see the kingdome of God. And, Excepte ye eate the flesh of the sonne of man, &c. So that if thou persist obstinately in S. Augustines sentence, verily thou wilt condemne the whole Church at this day, which denieth y^e partaking of the Lordes supper vnto Infantes. But if in this thing there be admit∣ted a cōuenient interpretation, why are ye so rigorous & obstinate in ano∣ther, & the like place & cause not dis∣agréeable? What wil you say, if in this opinion Augustine doeth not sa∣tisfie no not himselfe in all and euery point? To a Lay-man he thinketh it veniall sinne, if he baptise in time of necessitie. He cannot tell whether it be godlily spoken, y^e baptisme mini∣stred by a lay-man ought to be itera∣ted, or done againe. But how much better and safer had it béene, letting the necessitie of baptisme pas, which hath no lawful causes, to holde opini∣on y^e infantes if they be not preuen∣ted by death ought to be baptised of the minister of y^e church, in y^e church, their parents procuring it as oppor∣tunitie first serueth: & y^t too too spéedie & souden death, (which we cal y^e pinch of necessitie,) is no let or hinderance to saluation, to them which are not yet broght to be baptised. The same Augustine trembleth and is afraide to determine of the punishmente of damned infants, for not beeing bap∣tised: neither knoweth truly what he might certeinly say. In his first booke De anim, &c. ca. 9. hée saith, Let no mā promise to infantes vnbaptised, as it were a middle place of rest or felicity whatsoeuer it be, or whersoeuer it be, betweene hell and the kingdome of heauen. But that sentence is for the most part receiued of all men▪ wher∣vpon also the infantes are buried in the churchyarde in a certeine middle place, betwéene the prophane & holy ground. And againe the same Aug. contra Iulianum Pelagianum, lib. 5. ca. 8. writeth, That those infantes of all o∣ther shal come in the easiest damna∣tion. And immediately bee addeth: Which of what maner, & how great it shalbe, although I cannot describe, yet I dare not say, that it were better for them to be as no body, thā to be there.

And againe, in his Epistle to Sainte Hierome 28. he sayth: When I come to determine of the punishments of little infants, beleeue me, I am driuen into narrowe streightes, neyther finde I any thing at all to aunswere. Héere also may that be added whiche hee disputeth vppon, Lib. 4. contra Donatist. cap. 22. & 23. touching the théefe whiche was crucified with Christe, among other things saying, That then baptisme is fulfilled inui∣sibly, when not the contempt of reli∣gion, but the poynt of necessitie ex∣cludeth and shutteth out from visi∣ble baptisme. Why then should wee not beleeue also that in infantes de∣parting by to to timely death, bap∣tisme is inuisibly perfourmed, since that not contempt of religion, but the extremitie of necessitie whiche can not bee auoyded, excludeth and debarreth them from visible bap∣tisme. And since verie many at this day doe graunt that any man of per∣fect age withoute baptisme in the point of necessitie may bee saued, so that hee haue a desire of baptisme: why then may not the godly desires of the parentes, acquite the infantes nowe newly borne from guiltinesse. But thus much hitherto.

Touching this also, who are to be * 1.913 baptised, both in time past & our age there hath bene bitter iarring. Pela∣gius in time past denyed that infants ought to be baptised, which we heard euen nowe. Before Pelagius time, Auxētius Arianus with his sectaries denyed that they are to be baptised. Some in the time of S. Barnard deni∣ed the same, as we may gather out of his writings. The Anabaptistes at this day, a kinde of men raysed vp of sathan to destroy the Gospel, denie it likewise. But the Catholique trueth whiche is deliuered vnto vs in the ho∣ly scriptures, doth simply pronounce, that all they are to be baptised, whom God acknowledgeth for his people, & giueth sentence that they are parta∣kers of purification or sanctification or remission of sinnes. For in all this treatise concerning the sacramentes, I haue already, & do nowe shew, that baptisme is a badge or cognizance of y^e people of God, & an assured token of our purification by Christ. Therefore since the yong babes and infants of y^e faithfull are in the number or recko∣ning of Gods people, & partakers of the promise touching the purification through Christ: it foloweth of necessi∣tie that they are as well to be bapti∣sed, as they that be of perfect age whi∣che professe the Christian faith. But there is a busie disputation begonn, * 1.914 Who be y^e people of God, and parta∣kers of remission of sinnes by Christ? So that the disputation is touching the secrete election of God, and o∣ther hard questions depēding on this thing. But briefly and simply, we can rid our handes of this. We say that the people of God are acknow∣ledged, eyther by mens confession of the Christian faith, or else by the boū∣tifull promise of God. By mens con∣fession: for we acknowledge them to be the children of GOD, who being now growne to perfect age, do open∣ly confesse the true God, that God is their ••••d, and that Iesus Christe is their sauiour. But that confession is either vnfeignedly, or hypocritically made. Vnfeignedly, as when S. Pe∣ter saith, Thou art Christe the sonne of the liuing God: when the Eu∣nuche saith, I beleue that Iesus Christ is the sonne of God: but hypocritical∣ly, as when Simon Magus in the Actes of the Apostles sayth, That hee

beleeueth in Iesus Christe. But whe∣ther a man beléeue vnfeinedly or hy∣pocritically, when hee maketh open cōfession of his faith in Christ, (the se∣cretes of the heart God only séeth: for he onely is rightly beléeued to be the searcher of mens hearts) it belongeth not to vs if he make a right confession to separate, or cast him away from the people of God. For Philip did not cast off or put backe Simon Ma∣gus: but vppon his confession recey∣ued him for a faithfull man, and bap∣tised him as a faythfull man: though he in verie déede, and before GOD, were an hypocrite. In the first Ser∣mon of this Decade we declared that hypocrites also are reckoned in the church, til time they be reuealed. But concerning remission of sinnes, those onely among them that be of perfect age, doe obteine it, which vnfeinedly beléeue. Whiche in an other place is often shewed. S. Peter said to Simō Mag••s, though he we were baptised, * 1.915 Thou hast neither partenor fellow∣ship in this busines, bicause thy heart is not right in the sight of god. Fur∣thermore, by the frée and bountifull promise of God, not onely by the con∣fession of men, we estéeme, and ac∣knowledge the people of God. For to whom so euer the lord promiseth that he wil be their God, and whō so euer he receiueth, and acknowledgeth for his, those no man without an horrible offence may exclude from th•• nūber of the faithfull. And God promiseth, that he wil not only be y^e god of them that confesse him, but of infants also: he promiseth to thē his grace & remis∣sion of sinnes. Who therefore gaine∣saying the Lord of al things, will yet denie that infants belong to God, are his, and that they are made partakers of purification thoroughe Christe? And that GOD acknowledgeth in∣fants for his, and sanctifieth them, by the verie summe of the couenant it is manifest. I wil make my coue∣nant * 1.916 betweene me and thee, saith the Lorde vnto Abraham, and thy seede after thee in their generations, by an euerlasting couenant, that I may bee God vnto thee and to thy seede after thee. There is added circumcision, a signe of sanctificatiō, wherof I spake abundantly, whē according to order I intreated of circumcision. Neither is there any cause why any mā shuld feare, that with circumcision and the ceremonies of the lawe, the promise is abrogated, and that by the cōming of Christ the couenant is broken and annihilated. For we said euen now, y^e Christ came to fulfill the promises of God, & not to breake them. And ther∣fore the Lorde in the gospel speaketh of infants, that is to say, which haue not as yet confessed the faith, and saith, Suffer litle childrē to come vnto me, & forbid them not, for of suche is the kingdome of God. And though it be said Of such, and not Of those, yet no man is so ignorant, but vnderstādeth there is a likenes betwene those thin∣ges which are compared betwene thē selues. Therefore if the kingdome of God belongeth vnto them that are of perfect age, bicause they are become like little children, surely it foloweth of necessitie, that the inheritance of y^e kingdome of heauē belongeth also to infants or little children. For it fol∣loweth in y^e gospel. Whosoeuer shall not receiue the kingdome of God, as a litle childe, he shal in no wise enter therin. Therfore it behoueth y^e heires of the kingdome of God to be first in∣fants or little children. And who kno∣weth not, that no man, vnlesse he be sanctified & purified, shall enter into

the kingdome of heauen? Children enter into the kingdome of GOD: therefore they are purified, to wit, by the grace of God. For by their nature and byrth they are vncleane, and sin∣ners, but for Christes sake they are purified: who saide, That hee came to seeke and saue that whiche was lost.

Paul also expresly testifieth, That by the sinne of one Adam, sinn came on all men vnto condemnation: and that by the righteousnesse of one * 1.917 Christ good came vpon all mē to the righteousnesse of life. Therefore it is certein that infants are partakers of purification and remission of sinnes through Christ, albeit they do not cō∣fesse remission of sinnes. What, doth not the Lorde say in the gospell? It is not the will of your father whiche is in heauen that one of these litle ones should perish: Againe, He that shall receiue suche a young childe in my name, receiueth me: but he that shall offend one of these litle ones, that be∣leeue in me, it were better that a mil∣stone were hanged about his necke, &c. See therfore and take heede, that ye despise not one of these little ones. For I say vnto you, that their angels in heauen do alwayes behold the face of my father which is in heauen. Be∣holde, what could be more manifestly spoken? It is not the will of my hea∣uenly father, that infantes should pe∣rish. Therfore he receiueth them frée∣ly into grace and fauour, though they haue not yet confessed. Moreouer, he that receiueth such a little one, to wit, as he him selfe set in the middest of them, for Christes sake, he is sayde to receiue Christ him selfe. Loe, he attri∣buteth to the receiuers of infantes that which he promised to the recey∣uers of the Prophetes.

He addeth, But he which shall of∣fend one of these little ones, that be∣leeue in mee. He manifestly calleth * 1.918 the litle ones, not yet able to confesse, beléeuers, bycause he reputeth them of his grace, for beléeuers. Neyther is this any wonder or strange thing, since god, yea, to them that are of per∣fect age, imputeth faith for righte∣ousnesse. For in all points righteous∣nesse, acceptation, or sanctification is frée, and imputatiue, that the glory of his grace might be praysed. Fur∣thermore, his will is, that little ones should not be despised, muche lesse to be cast out among the number of the Saintes. Yea, he doth affirme that Angels are giuen vnto them to bée their kéepers, who though they be mi∣nisters of Gods maiestie, yet the selfe same are giuen and graunted to litle children to be their guard: so y^t here∣by we may iudge what great store y^e Lord setteth by infants, and learne not to wype them out of the skoare of Gods people, to whome the inheri∣taunce of life is due.

We attribute nothing here to the byrthe, which is after the fleshe, but all thinges to the grace and promise of GOD. Nowe it is euident by all these testimonies, that as well the infantes of the faythfull are to bee baptised, as also those that are of per∣fect age, confessing the faythe.

Nowe on the contrarie parte the Anabaptistes doe contend, that none * 1.919 is to be baptised, but he alone, whiche bothe is able to be taught, and to be∣léeue, yea, and to make confession of his fayth also. And for confirmati∣on of this thing, they bring these say∣inges of our Sauiour. Out of Saint Matthewe, Goe yee therefore and teache all nations, baptising them in the name of the Father, &c. Out

of Marke, Go•• yee into the whole worlde, and preache the Gospell to all creatures, he which shall beleue and bee baptised, shall bee saued, &c. Beholde, say they, teaching goeth be∣fore baptisme. Therefore, they that are notable to be taught, ought not to be baptised. Furthermore, to beléeue goeth before, and to baptise followeth after. Infantes do not beléeue, there∣fore they are not to be baptised. Vp∣on all these, they heape vp out of the Actes of the Apostles, examples whi∣che proue that the faithfull, that is to say, they that confesse the fayth, were baptised of the Apostles. They rec∣kon vppe also the newly instructed Christians of the olde time, to whom say they, there had bene no place gi∣uen, if they had baptised infantes. I aunswere, If the order of the wordes make anything in this matter, we al∣so haue in a readinesse to serue oure turne. For in Marke thus we reade, Iohn baptised in the desert preaching the baptisme of repentaunce, in whi∣che place we sée, that to baptise go∣eth before, to preache followeth after. Yea, I will shewe also that that place which they alledge out of Matthewe for them selues, maketh also for vs. For Matthewes wordes be these, All power is giuen vnto me both in hea∣uen * 1.920 and in earth, sayth the Lord, Goe therfore & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, discipulate (that I may so speak) y^t is, make ye me disciples or gather toge∣ther al nations: yea, he teacheth them also the way & means how to gather disciples vnto him out of all nations, or al nations, by baptising & teaching them. By baptising and preaching ••e shall gather me together a church. And he setteth out both of them seue∣rally one after an other, swéetely and shortly, saying: baptising them in the name of the father, and of the sonne, and of the holie Ghoste: Teaching them to obserue all thinges which I haue commaunded you. Now there∣fore baptisme goeth before teaching. But we doe not thereby gather, that those nations which neuer heard any thing before of God, and the Sonne of God, and the holy Ghoste, are to be baptised, neyther would the Apostles haue borne that: but we alledge these thinges to declare vpon howe fickle a foundation the Anabaptists do build. And we simply say, that it is not true whiche these men imagine, that the Lord cōmanded his apostles to bap∣tise them onely whom they taught.

Neyther dothe he here poynt out who are to be baptised in the whole worlde, but he speaketh of them that are of perfect age, and of laying the firste foundations of fayth and of the Churche among the Gentiles, being rude as yet, and ignoraunt altoge∣ther in religion.

They that are of perfect age, are able to beare preaching or teaching: Infantes are not so. They that are of perfect age, are able to beleeue and confesse: Infantes are not so. There∣fore he speaketh nothing here of in∣fantes. Yet therefore they are not debarred from baptisme. It is a ge∣neral law, He which doth not labor, let him not eate: but who is so cruell and vnnaturall, to thinke that there∣fore infantes are to be famished to death? The Lorde when true religi∣on beganne to be spread abroad, sent his Apostles into all nations, vnto them which bothe were ignoraunt of God, and strangers from the Testa∣mentes of God: Truely it beh••••ued them not firste to baptise, and after∣warde to teache, but first to teach, and then to baptise.

If at this day we shuld go to 〈◊〉〈◊〉 or turne the Turkes to the sayth of Christe, first truely we should ••eache thē, afterward baptise the seruantes of Christ, and those that would yelde themselues into his subiectiō. So the Lord him self in times past also, first renued his couenant with Abraham him selfe, and instituted Circumcisiō for a seale of the Couenant, and after that Abraham was circumcised. But he him selfe, when he vnderstoode that infantes also were partakers in the couenant, and that circumcision was the seale of the couenaunt: he after∣ward did not only circumcise Ismael being thirtéene yeares of age, and all that were borne in his owne house, but infantes also, among whom we reckon Isaach also. Euen so the fayth∣full whiche were turned by the prea∣ching of the Gospel from gentilisme, and confessing were baptised: when they vnderstoode that their infantes were counted amonge the people of God, and that baptisme was the badg of Gods people, they caused also their infantes to be baptised. As therefore it is written of Abraham, He circum∣cised al the menchildren in his house: so we oftentimes reade in the Actes and writings of the Apostles, that af∣ter the maister of the house is turned, the whole familie is baptised. But as concerning the newly instructed Christians, they came in the old time from the Gentiles dailye vnto the Church, whome these did instruct in the principles of faythe, being igno∣raunt therein, and afterwarde bapti∣sed them. But the auncient fathers them selues, neuerthelesse baptised also the infants of the faythful: which anon we will declare.

Neither doe they lawfully gather, when they conclude in this sort, Hee which shall beleeue and be baptised shall be shwed: Infantes doe not be∣léeue: therfore they are not to be bap∣tised. For againe, it is certeine that it is spoken of them that be of perfecte age, as in Matth. And bycause he re∣quireth fayth, and confession of fayth, of those that are of perfect age: it doth not followe therevpon, that he requi∣reth the same of infantes. For he ac∣counteth these as his owne, of his méere grace and frée promise without their confession. So that of the con∣trary part we doe thus reason. They that beléeue are to be baptised: (whi∣che the verie aduersaries also do con∣fesse:) Infantes doe beléeue. (For God reckoneth them in the number of the faithfull, whiche I haue afore manifestly proued: Therefore in∣fantes are to be baptised. They ob∣iect * 1.921 that infants vnderstande not the mysterie of baptisme: and therefore that it is not onely repugnant to re∣ligion, but to common sense and rea∣son to baptise infants. For to baptise an infant is to baptise a logge, since neither of thē hath the vse of reason: but these filthy knaues let their tongs run at randon against the verie ma∣iestie of God. God commaunded to circumcise the infants: and circum∣cisiō conteineth high mysteries, whi∣che infants vnderstand not. But hath God ordeined any thing against rea∣son & cōmonsense? Go ye falseknaues go with your blasphemies to the place which you deserue. It is a most filthy déede, yea, and more than barbarou••, in that ye compare infants to logges. For what great store God setteth by infants, we taught you alredy before out of the Gospell.

But men which nowe beginne to haue the vse of sound reason, are dili∣gently and earnestly to be taught and

admonished, to remember they are baptised, and to indeuour by calling on the name of the Lord, in all points to be answerable in life and conuer∣sation to their promise and professi∣on. For so Abraham instructed his sonne Isaach, and all the holy fathers their children. But letting passe these brainsicke, frantique, and foule∣mouthed * 1.922 raylers, who as (we haue heard) neuer want wordes to wran∣gle, though we haue hadde neuer so muche, neuer so often, and neuer so earnest conference with them. Let vs procéede to declare in a sewe but yet manifest arguments that infants are to be baptised, and that the Apo∣stles of Christe our Lord haue bapti∣sed infants. The Lorde commaunded to baptise all nations, and therefore infantes. For they are comprehen∣ded vnder the worde of All nations.

Againe, whom so euer God recko∣neth among the faythfull, are fayth∣full. For Peter in a vision heareth, That whiche God hath cleansed call * 1.923 not thou common, or vncleane. God reckoneth infantes among the fayth∣full: therefore they are faythfull: ex∣cept we hadde rather resist God, and séem to be stronger than he. And now we count it oute of all controuersie, that the Apostles of Christe baptised them, whome Christ commaunded to baptise: but he commaunded to bap∣tise the faythfull: therefore the Apo∣stles baptised infants.

The Gospell is greater than bap∣tisme: for Paule sayth, The Lorde sent me to preache the Gospell, and * 1.924 not to baptise, not that he did abso∣lutely denie, that he was not sent to baptise: but bycause he preferred doc∣trine. For the Lord commended them both to his Apostles.

Furthermore in the Gospell chil∣dren are receyued of God, and not re∣fused: who then, vnlesse he be willing∣ly obstinate, can debarre them from the lesse? In ••acramentes the thing signified and the signe are considered. The thing signified, is the excellen∣ter: from y^e infants are not debarred. Who then will denie them the signe? Truly y^e holy sacraments of God are more estéemed by the worde, than the signe. By the woorde we gather, that women are not excluded from the Supper of the Lorde. Although therfore we reade not, that they were in the first institution, and set at the first table of the Lorde, neyther that there is any expresse law, which com∣maundeth vs to admitte them to the Supper, yet neuerthelesse withoute feare or doubt by a perfect argument we admit them.

S. Peter could not deny them the baptisme of water, to whome he sawe the holie Ghost to be giuen, whiche is an assured tokē of Gods people: for he saith in the Acts of the Apostles: Can anye man forbid water that these should not bee baptised, which haue receiued the holie Ghoste as well as wee? Wherefore the holie Apostle Peter denyed not baptisme to in∣fants. For he knewe assuredly, euen by the doctrine of his Lord and mai∣ster (that I may speake nothing now of the euerlasting couenaunt of God) that the kingdome of heauen is of in∣fants. No man is receiued into the kingdome of heauen, vnlesse he be the friende of God. And these are not de∣stitute of the spirite of God. For hee which hath not the spirit of Christe, * 1.925 the same is none of his: children are Gods, therefore they haue the spirite of God. Therefore if they haue recey∣ued the holy Ghost, as well as we: if they be accounted among the people

of God, as well as we that be growne in age: who (I praye you) can forbid these to be baptised with water in the name of the Lord? At the first the A∣postls murmured, being thē not suf∣ficiently instructed, against them that brought infantes vnto the Lorde. But the Lord rebuked them and said, Suffer little children to come vnto me. Why then do not the rebellious Anabaptistes obey the commaunde∣ment of the Lord?

For what other thing doe they at this day, whiche bring children vnto baptisme, than that whiche they in times past did, which brought infants vnto the Lord? And the Lord recey∣ued them, layde his handes on them, and blessed them: and to be shorte, by wordes and gestures, he notably signified, that children are the people of God, and most acceptable to God. But why then by the same meanes, say they, did not he baptise them? Bycause it is written that Iesus him self did not baptise, but his disciples. * 1.926 Nowe since of the thing it selfe, it is so playnely determined, why as yet doe we contend about the signe? Hi∣therto good men are satisfied: but con∣tentious persons go on to busie them selues with questions.

Beside this, circumcision among the olde people of God was giuen to infants: therefore baptisme ought to be giuen to infants, among the newe people. For baptisme succéeded in the place of circumcision. For S. Paule sayth: By Christ ye are circumcised, * 1.927 with circumcision made withoute hands, by putting off the body of the fleshe subiect to sinne, by the circum∣cision of Christ: buryed with him in baptisme. Loe, Paule calleth bap∣tisme the circumcision of Christians, made without hands, not that water is not ministred by hands, but in that no men hencefoorthe is circumcised with handes, the mysterie of circum∣cision remayning neuerthelesse in the faythful. Neither shalt thou reade any of y^e old interpreters of y^e church, which haue not confessed, y^e baptisme came in stead of circumcision. Yea, the likenesse and similitude of both of them do shewe a manifest succession.

To that whiche I haue sayde, I ioyne this. The seruauntes of God haue alwayes bene carefull, to gyue the signes to them, for whome they were ordained. For that I may passe * 1.928 ouer al other, did not Iosua diligent∣ly prouide that the people shoulde be circumcised, afore they entered into the lande of promise? And since the Apostles, the preachers to the whole worlde, haue bene the faythfull ser∣uaunts of Iesus Christe, who hereaf∣ter may doubt, that they baptised in∣fantes, since baptisme came into the place of circumcision?

Vndoubtedly the apostles of Christ framed al their doings vnto the types and figures of the olde Testamente, therefore it is certeine that they fra∣med baptisme also, and therfore that they baptised infantes, bycause they were in the figure of baptisme. For the people of Israel, went throughe both the red sea, and the riuer Iordan with their children. And although they be not always expressed, as ney∣ther women are in the holie Scrip∣tures: yet they are comprehended, and vnderstoode by them. To this apperteyneth that whiche is clearely set downe in the Scriptures, that the Apostles baptised whole houses or fa∣milies. In houses ••irst of all children are comprehended, as the 〈◊〉〈◊〉 and moste beautifull parte of the house.

So then the Apostles baptised chil∣dren or little ones, and not only them that are of perfect age. And that a house especially comprehendeth in∣fantes or little ones, it may be decla∣red verie easily. And first out of the place of Genesis 17. which euen verie nowe I alledged. Nexte, in that Io∣seph sente for Iacob his father with his whole house, out of the lande of Canaan into the land of Egypt, leaste his house shoulde haue perished with hunger. There are many places of this kinde in the lawe, and the Pro∣phetes, and in the whole Scripture. But be it y^t there were no infantes in those houses (whiche thing these ian∣glers obiect) which the Apostles bap∣tised, yet neuerthelesse they doe per∣teine vnto the house and are counted of it, so that if they hadde bene in the house, without doubt they had bapti∣sed them. Whereas therefore they contend, that they were not baptised, in those families or houses, truely, I say, that the fault was neyther in the children, as though they had bene vn∣worthy of baptisme, neither in the a∣postls, as though they were not wont to baptise infants: but in that, bicause they were not present. For if they had bene present, they had bene baptised. For why? y^e apostles baptised whole houses, vnto which children belong.

Now, I can shew by the writings * 1.929 of the olde doctours, that baptisme of infants hath continued from the apo∣stles time euen vnto vs, neyther was it ordeined by any counsels, or by the decrées of any Pope, or other men: but instituted and deliuered of the a∣postles out of the scriptures. Origen lib. Einarrat. in epist. Pauli ad Rom. 5 expounding the 6. cha. saith, That the Church of Christ, receiued of the A∣postles them selues, baptising of in∣fants. S. Hierome maketh mention of the baptising of infants, Lib. 3. con∣tra Pelagianos, and in his Epistle to Laeta. S. Augustine citeth the place of Chrysostome, nay being cited of Iuli∣an he expoundeth it, Lib 1. contra Iu∣lian. cap. 2. He also vnto S. Hierome Epist. 28. saith, S. Cyprian making no newe decree, but most stedfastly kee∣ping the faith of the Churche, was of this opinion with certeine of his fel∣lowe-byshops, that the newe borne child might rightly be baptised. The place of Cyprian is to be séene in Epi. ad Fidum, as also I declared before, whē I spake of the time of baptisme. The same Aug. against the Dona∣tists Lib. 4. cap. 23. & 24. boldly affir∣meth, That baptising of childrē was not fetcht from the authoritie of mē, or of counsels, but from the tradition or doctrine of the Apostles. Cyrill Lib. in Leuit. 8. bothe approueth the baptising of children, and condem∣neth the iterating of baptisme. Which thing I do not alledge to this end, to build the baptising of children vpō mans witnesse, but to teach that mans testimonies agrée with y^e testi∣monies of God, and that the trueth of antiquitie is on our part: lyes & new forgeries on the shamelesse Anabap∣tistes ••ide, who feigne that baptising of children was commaunded by the Pope. Now I thinke it not labor lost to speake somwhat of Anabaptisme. * 1.930 In the time that Decius & Gallus Cae¦sar were Emperors, there arose a que∣stion in the parts of Africa, of rebap∣tising Heretiques. And Saint Cypri∣an and the rest of the bishops beeing assembled together in the counsel of Carthage, liked wel of Anabaptisme. But Cornelius byshop of Rome, in verie deede an holy and learned man, and a martyr also, together with

the other bishopps of Italie misliked the same. For they would that here∣tiques, after they had renounced their wicked opinions, & made their con∣fession touching the right opinion, should be clensed by the only laying on of hands. Ye may read this in Eu∣sebius Ecclesiasticall historie, Lib. 7. There is also extant a treatise of that matter in the Ecclesiasticall decrées, Cap. 52. But wee must vnderstand that S. Cyprian affirmed nothing ob∣stinately in this cause. For in the end of his epistle to Iubaianus, he writeth. These things haue I brieflie sent vnto you in writing, after our meane capa∣citie (most deare brother,) commaun∣ding no man to followe them, neither preuenting any mans opinion, but that euerie bishop, hauing libertie of his owne iudgement, maye doe what he thinketh best.

After that time both the Arians & Donatistes did rebaptise. Touching the Arians, historiographers write, and especially Sozomenus Lib. 6. Ec∣clesiasticall writers do touch the same thing also else-where in their works. Against the Donatists S. Augustine with other learned men disputed. There is also an Imperial law made by Honorius and Theodosius, that holy baptisme should not be iterated. Iustin. Caes. hath published the same In Cod. Lib. 1. tit. 6. in these woordes. If anye minister of the Catholique Church be detected to haue rebaptised any, let both him whiche committed the vnappeasable offence (if at least * 1.931 by age hee be punishable) and bee also that is wonne and persuaded there∣vnto, suffer punishment of death.

Moreouer, Valentin. Valens, and Gratianus giue in charge to Florianus Superintendent of Asia in these wor∣des: That same minister whiche by vnlawefull vsage, shall 〈◊〉〈◊〉 holy baptisme, we account him vnworthy of an Ecclesiasticall function. For we condemne their errour, whiche tread vnder foote the precepts of the Apo∣stles, and hauinge obteined the sacra∣mentes in Christes name, they purifie not againe by a second baptisme, but defile and deflou••e them vnder the name of cleansing. Thus farre they. And verilie they which rebaptise, and are rebaptised, they both defile y^e name of God, which was called on ouer the baptised in the former baptisme, and cast from them the institution of God as vaine and vitious. Christ is read to be baptised but once. The Apostles were not baptised twise. All y^e saincts of god are baptised only but once. Yea those which Iudas baptised once, are not read to bee baptised againe of a worthier minister. For in my last Sermon I shewed, that the purenesse of the Sacraments dependeth not vp∣pon the worthines or vnworthines of the minister. Neither can you read that any in the old time were twise circumcised, no not they which were manifestly knowen to be circumcised of idolatrous priests, before y^e reigne of Ezechias and Iosias: but they were not baptised into idolatrie, but into y^e couenaunt of the Lord God. Where∣of 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 suf∣ficient for the whole course of a mans life? Beside this, since Anabaptisme is nothing else but a confederacie, con∣spiracie, and a certeine lincking toge∣ther by one marke into a newe and seditious, or at the least superstiti∣ous

companie, into a newe and scis∣maticall Church, and into a new and straunge kind of doctrine, and as con∣trarie as can bée to the doctrine of Christe and his Apostles: truely it is no meruaile that the obstinate Ana∣baptists are kept vnder and punished by common lawes. For otherwise these thinges are damnable and not to be dissembled or suffered of a Chri∣stian magistrate. But y^e Anabaptists presently obiecte vnto vs these two places. The first out of the fifte Cha∣piter of Iosua, where we read in these words: Make thee sharpe kniues (of * 1.932 stone) and goe to againe, and circum∣cise the children of Israel the second time.

Behold, the second time they could not bee circumcised, saye they, vn∣lesse * 1.933 they had béene also circumcised before. I answere, To circumcise the second time, or to doe a thing once a∣gaine, 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 cer∣teine 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 bée circumcised. For they were first so∣lemnely circumcised in Aegypt, be∣fore they did eate y^e Passeouer. Nowe entering into the land of Chanaan, they are the second time solemnly cir∣cumcised, 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 y^t they should be circumcised, as their fathers were before them. Therefore the Anabap∣tistes in this testimonie of the lawe, haue no defence at all.

The latter testimonie to mainteine Anabaptisme or rebaptising, they * 1.934 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 rebap∣tised of Paule in the name of Christe. I aunswere, That those twelue men were not baptised againe of Paule with water. They were once bapti∣sed 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 be∣ginning of this Sermon, that y^e bap∣tisme of water ministred by Iohn, Christe, and his Apostles, is one and y^e selfe same. There I declared that the baptisme of fire, or of the spirite, is pe∣culiar and proper to Christe. Those * 1.935 men therefore of Ephesus were bap∣tised 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 con∣fesse 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 al∣together ignoraunt, that there was a holy Ghost, without whom vndoub∣tedly they had not beléeued, yea, in whome they had beléeued, if they had rightly beléeued. Therfore they were onely ignoraunt of that baptisme of fire. As therefore Peter and Iohn

layed their hands on y^e 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 * 1.936 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 man∣ner 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 prophe∣cied. And this alwayes hath béene 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 A∣nabaptists haue no testimonie out of the scriptures, for their Anabaptisme or rebaptising. So that all that will gather their witts about them, doe plainely sée, that they are to be forsa∣ken and shunned of all good men. But wée haue sufficiently disputed against them as it séemeth. Nowe wée goe forward to expound those things that remaine to be opened touching bap∣tisme, whiche are not the last and of least account.

Now that we are come to intreate of the vertue & efficacie of baptisme, * 1.937 we will followe that order, which wee shadowed out in y^e description of bap∣tisme, knitting vp at least the particu∣lars, because in the generall conside∣ration of Sacramentes wée haue spo∣ken largely of them. Yet neuerthe∣lesse 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 Her∣miani, 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 Enthusia∣stes, inspired (I say) by some heauen∣ly 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 wée 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 hée for his trueths sake purifyeth his Churche from all sinnes by his Grace, thoroughe the bloud of his sonne, and regenerateth and clen∣seth it by his spirite, whiche cleansing is sealed in vs by baptisme whiche wée receiue, and thereof is it called in the Scriptures, cleansing, and re∣mission of sinnes, purifying, newe birthe, regeneration, and the lauer or founteine of regeneration: as cir∣cumcision is called the couenaunt: and sacrifices, sinnes and sanctificati∣ons. * 1.938 For wée read in the Gospell ac∣cording to Sainct Marke: Iohn bap∣tised in the desart, preaching the bap∣tisme of repentaunce, for the remissi∣on * 1.939 of sinnes.

The same also is mentioned in Luke. * 1.940 In the Gospel of Iohn the third chap∣ter * 1.941 baptisme is called Purifying. In the Actes of the Apostles, Peter saith * 1.942 to the people which demaunded what they should do, Repent ye, and let eue∣ry one of you be baptised in the name of Iesus Christe for the remission of sinnes. Ananias also sayth to Paule, Arise and be baptised, & wash awaye * 1.943 thy sinnes, in calling on the name of the Lord. And now Paule himselfe saith, Christ loued the church & gaue * 1.944 himselfe for it, to sanctifie it, when he had cleansed it, in the founteine of water in the word.

Wherefore the promise, yea, the trueth of sanctification, and ••rée remis∣sion of sinnes, is written and ingra∣uen in oure bodies when we are bap∣tised. For God by his spirite, thorough the bloud of his sonne, hath newly re∣generated and purged againe oure souls, and euen now doth regenerate and purge them. And baptisme is suf∣ficient * 1.945 and effectual for the whole life of man, yea, and reacheth and is refer∣red to all the sinnes of all them that are baptised. For the promise of God is true. The seale of y^e promise is true, not deceiueable. The power of Christ is euer effectuall throughly to cleanse, and wash away all the sinnes of them that be his.

Howe often therefore soeuer wee haue sinned in our life time, let vs call into oure remembrance the mysterie of holy baptisme, wherewith for the whole course of our life we are wash∣ed: that we might know, & not doubt, that our sinnes are forgiuen vs of the same God and oure Lord, yea, and by the bloud of Christe, into whome by baptisme once we are graffed, that he might alwayes woorke saluation in vs, euen til we be receiued out of my∣serie into glorie. Neither is there any doubt that Abraham in his whole life had continually in his minde the my∣sterie of circumcision, and rested in God and the séede promised vnto him: Yet I thinke that that ought diligent∣ly to be marked, which S. Augustine pithily & plainly hath oftē cited: That our sinnes are forgiuen, or purged in baptisme: not that they are no more in vs, (for as long as we liue concupis∣cence beareth swaye, & alwayes bree∣deth and bringeth forth in vs, some∣what like it selfe:) but that they shuld not be imputed vnto vs: neither that wee may not ••inne, but that it should not bee hurtfull for vs to haue or had sinned, that our sinnes may be remit∣ted when they are committed, & not suffered to be continued. De Fide & operib. cap. 20. And also many more of this kind, Gratian reciteth Distinct. 4. de Consecrat.

Beside that, by baptisme wee are gathered together into the fellowship * 1.946 of the people of God. Wherevppon of some it is called the first signe or en∣trie into Christianitie, by the whiche an entraunce into the churche lieth o∣pen vnto vs. Not that before wee did not belong to the church: For whosoe∣uer is of Christ, partaker of the promi∣ses of God, and of his eternall coue∣naunt, belongeth vnto the Churche. Baptisme therefore is a visible signe, and testimonie of our ingraffing into the bodie of Christ. And it is rightly called a planting, incorporating, or ingraffing into the bodie of Christe. For I said in the generall discourse of Sacramentes, that wee first by bap∣tisme were ioyned with Christe, and afterward with all the members of Christ, our brethren. For Paul saith: All ye that are baptised, haue put on Christ. But to put on Christ, is, to bée * 1.947

made one with him, & as as it were to be ioyned and incorporated in him, that he may liue in vs, and we in him. For hée onely by his spirite regenera∣teth and renueth vs and most liberal∣ly inricheth vs with all manner good giftes, which the same Apostle in ano∣ther place expresseth in these words. God saued vs, by the founteine of the regeneration, & renuing of the holy * 1.948 Ghost, whiche he shedd on vs richly through Iesus Christ our sauiour. Yea, and therefore Christ our Lord is baptised in oure baptisme, to declare * 1.949 that he is our brother, and we ioynte∣heires with him. Verie well there∣fore said S. August. That baptisme is thus farre forceable, that wee beeing baptised, are incorporated into Christ and counted his members. The same Aug. calleth Baptisme the sacrament of Christian felowship. For we are ga∣thered againe visibly by baptisme, in∣to the vnitie of one bodie with all the faithfull, as many as haue beene, are, and shalbe. For Paule also saith, By one spirite wee are all baptised into * 1.950 one bodie. And it followeth hereby * 1.951 that baptisme serueth for our confes∣sion, and is rightly called the token of Christian religion. For it is a badge or cognizaunce, wherby we witnesse and professe that wée consent and are lincked into Christian religion. Wée cōfesse that we by nature are sinners and vncleane, but sanctified by the grace of God through Christ. For if we were cleane by nature, what née∣ded we then any cleansing? But now since wee are cleansed, who doubteth of the truth of God? Therefore when we receiue baptisme, wee truely and fréely confesse, both our sinne wherein we were borne, and also frée forgiue∣nesse of sinnes.

Lastly, the remembrance and con∣sideration of the mysterie of baptisme putteth vs in minde of the dueties of Christianitie and Godlines, that is to say, al our life long to weigh diligent∣ly with our selues, of whose bodie we be made members, to denie our selues and this world, to mortifie our fleshe with y^t cōcupiscences of the same, and to be buried w^t Christ into his death, that we may rise againe in newnesse of life, and liue innocently, to loue our brethren as our mēbers, with whom by baptisme we are knit together in∣to one bodie, to remaine in the bond of concord, & in the vnitie of the church, not to followe straunge religions, bée∣ing mindeful that we are baptised in∣to Christ, to whome alone we are con∣secrated, and farre separated and di∣uided from all other Gods, worships, or religions, and to be short from all heresies. Let vs thincke also that wée must constantly and valiantly fighte against Sathan, and the whole king∣dome of Sathan. As often therefore as wée remember wée are baptised w^t Christes baptisme, so often are these thinges put into our mindes, and wée admonished of our duetie. But the A∣postle handleth this matter more at large, in the sixt Chapter of his epistle to the Romanes, where hee expresly maketh mētion, that we by baptisme are made the graftes of Christ, that is to say, that we might growe out of him, as braunches out of the vine, and féele in our mindes and bodies, both y^e death and resurrection of Christe. For since we are indued with the spirit of Christ, which worketh in vs our body verily dieth daily, but oure spirite li∣ueth, and reioyceth in Christe. To whom be glorie for euer and euer. Amen.

¶ Of the Lords holie Supper, what it is, by whome, when, and for whome it was instituted, after what sort, when, and howe oft it is to be celebrated, and of the endes thereof. Of the true meaning of the woordes of the Supper: This is my body. Of the presence of Christ in the Supper. Of the true eating of Christes bodie. Of the worthie & vnworthie eaters ther∣of: and howe euerie man ought to prepare himselfe vnto the Lords Supper.

¶ The ninthe Sermon.

VNto the holy bap∣tisme of our Lord Christ, is coupled the Sacrament of the bodie & bloud of our lord, which we call the Lords Supper. For those whome the Lord hath regenerated with the lauer of re∣generation, those doeth hee also féede with his spirituall foode, and nouri∣sheth them vnto eternall life: where∣fore it followeth necessarily, that wée intreate nexte of the holy Supper of the Lord.

This hath many names, euen as * 1.952 hath the feast of Passeouer, and is in∣stituted in the place thereof, in old time it was called, The Passing ouer, or the Lords Passeouer, whiche was in déede a memorial of the Passeouer, also a Remembrance, Signe, Solem∣nitie, a festiual or holie day, a méeting together, or an holy assemblie, an ob∣seruation of worshipping, a ceremo∣nie and sacrifice of Passeouer, a sacri∣fice or offering, of which we haue spo∣ken in place conuenient. This is cal∣led by S. Paule y^e Apostle, The Lords supper, because this Ceremonie was instituted by the Lord in his last sup∣per, and because therein is offered vn∣to vs the spirituall banquet. The * 1.953 same Paul termeth it and that doubtlesse for none other causes. By y^e same Paule it is also cal∣led the Communion, not so much for * 1.954 that wee haue communion or fellow∣ship with Christe, and hee with vs, as that wee being many are one bread & one bodie, which do partake of y^e same bread. Luke calleth it Breaking of bread, naming the whole by a parte. * 1.955 And it is euident, that our forefathers of old gaue not vnto the receiuers of the Lords supper a morsell, but that they brake the bread amongest them∣selues. In time past, firme leagues * 1.956 were perfourmed by breaking of bread. It is called also a memoriall and remembrance of the Lords passi∣on. For the Lord said, Doe this in the * 1.957 remembrance of mee. It is named a thankesgiuing, because when wee ce∣lebrate the Lords supper, wee thanke him for all his benefites, and especial∣ly for his death, by the whiche wee are redéemed. It is called also a Token, * 1.958 and a mysterie, and a sacrament of the bodie and bloud of the Lord. Our fore∣fathers did terme it by this word Sy∣naxis. * 1.959 Synaxis is a ioyning together, a knitting, a closing, or an agréement. For the Church is ioyned and vnited

vnto Christe in the holy Supper by a most streight league: and to conclude, the members themselues are there∣with ioyned very fast together.

Furthermore, it is called an assem∣bly of Saincts, an holy company, and * 1.960 a gathering together. For in the old time it was neuer customablye cele∣brated, but in the common assembly of the Church. Whiche is plainely to be proued by the words of the Apostle 1. Corinth. 2. To conclude, we shall of∣fend nothing at all, if we call the sup∣per * 1.961 of our Lord, The Testament and will of God, and of oure Lord. For herein shalt thou finde all thinges be∣longing to a full and perfecte Testa∣ment. For Christe is the Testatour, All faithful Christians are appointed heires. The Legacie is the forgiue∣nes of sinnes, and life euerlasting, ob∣teined by y^e body of Christ (which was) giuen, & his bloud (which was) shedd. The letters or table of this testament or wil, be the words of the Lords sup∣per, wittnessing as it were by a pub∣lique writing, that Christ is the foode and life of the faithful. The order and doing thereof, is as it were the seale. Wherefore, euen as we do call that a testament whiche hath letters sealed, conteyning a testament both by wri∣ting and sealing: so the Lord himselfe did call his supper a testament. For, This cupp, said hee, is the newe testa∣ment in my bloud. For otherwise the newe testament is not the remission of sinnes. Whiche thing Ieremie the prophete doeth plainely testifie in the 31. Chapiter, and Paule to y^e Hebrues in the eighth Chapiter. This holy my∣sterie hath diuerse other names, but these for the most part are chiefest and most cōmonly vsed. Of the other names wee will speake else-where. They doe define (for the most part) * 1.962 the Lordes supper to bee a spirituall banquet, wherewith the Lord doeth both kepe his death in remembrance, and also féedeth his people vnto life (euerlasting.) But let me set downe a more large description thereof vnto you. The supper of the Lord is an ho∣ly action instituted vnto the Churche from God, wherein the Lord by the setting of bread and wine before vs at the banquet, doeth certifie vnto vs his promise and communion, and she∣weth vnto vs his giftes, and layeth them before oure senses, gathereth them together into one body visibly, and to be short, will haue his death kept of the faithfull in remembrance, and admonisheth vs of our duetie, and especially of praise and thākesgining.

First we say, that the supper of the * 1.963 Lord is an action or déed. For y^e Lord when hee made his supper did giue thanks vnto God, he brake bread and gaue the cupp, and said, Doe this in the remembraunce of mee. Againe, it cannot be euery action. For at the ta∣ble where we eate meat, we also giue thankes vnto God, wée breake bread, and giue the cup: but it is an holy ac∣tion, because it is from God and insti∣tuted vnto the Church. Wherefore, it farr differeth frō our ordinarie meate suppers, as wel for y^t it is specially in∣stituted by the sonne of God vnto the Church, as also because it hath y^e word of God, and the peculiar example of Christ. Therefore S. Paul making a difference betwene this and common eating, sayeth: If any man hunger let him eate at home, least that yee come together to your condemnation. And againe, Haue ye not houses to eate & drincke in? As though hée might say, This supper is mystical. Again, what maner of action it is, it doth forthwith appeare by that whiche felloweth:

where the Lord by y^e setting of bread and wine before vs at the banquet, doeth assure vs of his promise and communion, &c. This supper there∣fore hath his peculiar limites, of the whiche although I spake when I en∣treated generally of the vertue of the Sacraments, yet will I repeate cer∣teine of them that make most for this purpose, when I shall drawe toward an end of this Sermon.

But concerning the description of this supper, these thinges are chiefly * 1.964 to be consider and declared: First who did institute it, & who is the true authour and maker of the Lords sup∣per, not any man, but the very sonne of God himselfe, the wisedome of the father, verie God and man. So that wee come not to the table of men, al∣thoughe a man being the minister bée y^e chiefest there, neither do wée receiue holy signes at the handes of the mini∣ster onely, but also at the hand of oure Lord himselfe, whose guestes wée are if we be faithfull. He hath consecrated the supper for vs, and doeth yet conse∣crate it by his holy word, his will, and his power: of which matter we spake before. And because the faithfull vn∣derstand and know these things, they sitt downe to the holy and heauenly banquet with Christ, being wholie oc∣cupied in heauenly thinges both in minde and soule.

Hee instituted the supper the same night that he was betrayed, and the * 1.965 next night by his death and bloudshe∣ding he confirmed the new testament. For so soone as hee had eaten the figu∣ratiue Lambe with his disciples, and had plainely told them that from that time forwards that ceremonie should not be vsed, the supper was establi∣shed in the place of that which was a∣bolished. That like as the bloudie Lambe did signifie that Christ should suffer, euen so the bread which is with out bloud, witnesseth that Christ who is the bread of life, is alreadie baked vpon the crosse and hath suffered, and made the food for all beléeuers. Wher∣fore that night was worthie to be ob∣serued and celebrated, and that last supper is full of mysteries. For wee commonly most of all account of the words & déeds of our dearest friendes whiche they vse a little before their death. Wherefore as all Christes do∣inges are beloued and pretious vnto vs, so ought this his last supper to be most déerely beloued and pretious in our sight.

The supper consisteth of the word and manner, promise and ceremonie. * 1.966 The word is this, that Christ is prea∣ched to haue béene giuen vpp to death for our sinnes, and that hee shedd his bloud for the remission of our sinnes. Promise is made vnto al that beléeue, that their offences shall bee forgiuen. The same thinge is also expressed by the manner. The manner is diligent∣ly sett downe in writing by S. Mat∣thew, Marke, and Luke, whome S. Paule following, hath nothing at all varied from them. The wordes there∣fore (déerely beloued) as they be ga∣thered out of these foure into one text, I will recite vnto you. The same * 1.967 night in the Euening wherein he was betrayed, the Lord came with the twelue, and when it was time hee sate downe, & the twelue with him. And while they were eating, Iesus tooke bread, & when he had giuen thankes, he brake it, and gaue it vnto his disci∣ples, saying: Take and eate, this is my bodie which is giuen for you (or bro∣ken.) Doe this in the remembraunce of mee. Likewise taking the cup (af∣ter he had supped) hee gaue than••kes,

& deliuered it vnto thē, saying: Take ye this & diuide it among you, drink ye al therof. And they dranke al ther∣of. And he said vnto them, this is my bloud, which is of the new Testamēt, which is shed for many, for the remis∣sion of their sins. This cup is the new testamēt in my bloud, (which is shed for you.) This do as ofte as you shall drink it, in the remembrance of mee. Verily I say vnto you, that I will not drinke hencefoorth of the fruite of the vine, vntill that day come that I drinke it new with you in my fathers kingdom. These are word for word the solemne & moste holy wordes of the Lorde spoken at his last supper. The high bishop of y^e catholike church Christ our Lord, celebrated his sup∣per * 1.968 with his disciples in like sorte, as we haue now séene & heard, without al pompe, simplie, plainly, & sparing∣ly. He tooke away the ouer-busie ce∣remonie of the lawe, appointing an other verie easie to be gotten and no thing sumptuous. Moste thinges ap∣perteining to the law were trouble∣some, and all belonging to the gos∣pel easie & nothing sumptuous. The Lord sitteth downe with his twelue disciples. Whereby we learue, that first of all there must a companie bée gathered together, which must cele∣brate the supper. In his assemblie these thinges doth the Lord First of all he preacheth most diligently vnto his disciples, of those things especial∣ly which concerne the mysterie of his passion and of our redemption. But wheresoeuer is the preaching & hea∣ring of the word of God or of the gos∣pel of Christ, there are also gronings & vowes or prayers of the faithfull: wherfore they y^t intende to celebrate y^e supper of the Lord, before althing, according to y^e example & institution of the highe bishop Christ our Lord, they do most diligently heare y^e prea∣ching of the Gospel, & also pray most earnestly. Afterward he took bread, & the lord blessed it and brake it, more∣ouer he gaue vnto his disciples & bad them eate. Anon he parted the Cup among them, commaunding them al to drinke thereof. And therevpon he plainely and expresly commaunded saying: Do this: to wit, as you haue séene me do. Wherfore the disciples did eate the bread, and dranke all of the cup. Therfore they y^e celebrate y^e Lords supper lawfully, do one vnto an other breake, distribute, and eate the Lords bread which they receiue at the handes of Christes ministers: & likewise distribute and drinke al of the Lords cup, which they receiue at the hands of Christes ministers. And like as the high bishop Christ bad thē do it in remembrance of him, so they y^e celebrate the Lords supper, remē∣ber the death of Christ, & all his bene∣fits. Moreouer as the Lord hath gone before vs in his example in giuing thanks to God the Father: so like∣wise do the faithfull make an ende w^t this holy mysterie w^t giuing of thāks, praysing his goodnes and mercie, be∣cause he is good, and his mercie indu∣reth for euer. This is y^e most simple & best maner of the Lords supper, whi∣che the Apostles receiuing of Christ, deliuered to be obserued of all nati∣ons. Wherfore, when this questiō is asked, Whether it be lawfull to sup * 1.969 after an other rite or manner, Whe∣ther it be lawfull to add or diminishe any thing frō the maner left & deliue∣red, or to chaunge any thing therin, Whether y^e supper of the lord ought only to be celebrated, after the maner alreadie deliuered, & not after any o∣ther? there is no small follie & rast∣nesse,

yea rather great vngodlinesse, therein bewrayed. For to what end serueth the most simple, most plaine, best, and perfectest forme of the sup∣per deliuered of the Lord himselfe, & receiued of his apostles, if we deuise another? who I pray you shal deliuer a better than the sonne of God him∣selfe, the highe priest of the Catho∣lique Churche hath alreadie deliue∣red? Or who (I beséech you) that is well in his wittes shall either add or diminish any thing to the ordinaun∣ces of God? Who dare be so ••old as to chaunge that whiche is deliue∣red by the euerlasting wisedome of God? All the sayings and doinges of Christ are most perfect: Therefore the fourme also of the Lords supper, is a moste perfect fourme of a right singular and excellent ordinaunce or institution. The rites or ceremonies of celebrating the sacramentes of the olde testament were most perfect, so deliuered from the first institution of them, that nothing was added to thē nor taken frō them, by suche as were religious, no not many yeres after. For Ezechias the king celebrated the passeouer, so likewise did Iosias celebrate the same, but not after any * 1.970 other rite or maner than was deliue∣red from Moses. The fathers circū∣cised their infantes, but not after a∣ny other maner, nor any other rite than was first instituted. In times past who so had not sacrificed in the same place & according to the same maner which God commaunded by Moses, was by the law accused of murther. Nadab & Abihu are smit∣ten with lightning from heauen, for bringing strange fire into y^e Taber∣nacle. Oza is smitten with souden death, for that the Arke of the Lorde of hoastes was not handled in suche sort as was by the law commanded. And therefore y^e maner of celebrating the lords supper, as it was by y^e Lord instituted & deliuered to the Church by the Apostles, is to be obserued w^t great religiō: vnlesse we wil beléeue that the institutions & maners of ce∣lebrating our sacraments are more vnperfect than theirs of olde time: & that God the father doth now a days lesse regard the prophanation, or the religious obseruation of his sonnes institutions, than these of Moses and the forefathers in olde time. But Paule the vessell of election, know∣ing Christes institution to be moste perfect, & that the same ought to bee kept still in the Churche simplie and without any addition, sayth to the Corin. I receiued that of the Lorde, * 1.971 which I haue also deliuered vnto you For he thought it an heinous offence to deliuer any other thing to the church than that which he had recei∣ued of the lord. Let vs therfore with great religion holde that fast whiche is deliuered vnto vs by the Lord and the Apostles. But the Apostle deliue∣red none other thing to the Corin∣thians, yea many yeares after the Lords ascension into heauen, than that which was faithfully set downe vnto vs in writing by the holy Apo∣stles & Euaungelistes, S. Matthew, * 1.972 Marke, & Luke. Certeinly it is well knowen, how that certeine hundred yeres after the death of the Apostles, this simple maner of celebrating the lords supper was held in the church.

For the pastour or minister of the church, after that he had preached the Gospel, & giuen publique thanks vn∣to God in open prayer, then came he forth into the mids of the holy assem∣blie. Before the face of y^e people stoode a table furnished with bread & wine, behinde the which the minister stan∣ding blessed the people saying: The

Lord be with you. The people answered: And with thy spirit. Thē replied y^e minister, Lift vp your harts admonishing the congregation, that the holy mysteries shalbe celebrated, & therefore y^t they must lift vp their mindes from visible thinges vnto in∣uisible. The people answered: We lift thē vp vnto the lord. Afterwards exhorting y^e whole companie to giue thankes, he cried aloude: Let vs giue thanks vnto the Lord our God. The Congregation aunswered: It is meete and right so to do. Then pro∣céeded the minister saying: It is verie meete and right our bounden duetie, and behoful for vs, (turning himselfe then to the Lord) that we giue thanks alwayes, and in all places vnto thee, Lord holy father, almighty and euer∣lasting god, through Christ our lord: who the day before that he suffred his passion, toke bread, gaue thanks, brake it, & gaue it to his discipls: w^t the resi∣due as followeth in the gospel. These things being repeated out of the gos∣pell, the minister procéeded further, saying: Let vs pray, being admonish∣ed by holsome precepts, & instructed by diuine institution, we are imbol∣dened to say: Our father which art in heauen, &c. After the rehearsal of the lords prayer, the people receiued the holy mysteries, and did communicate together, & after they had giuē thāks and praised God they were dimissed. And of this forme there remaine cer∣teine footsteps in the writings of the auncient fathers to be séen, to wit, in S. Cyprian, S. Augustine, & others.

But consequently in later times, y^e * 1.973 prayers, blessings, & the ceremonies grewe to be verie great. Moreouer Christes institution was chaunged, & turned into a strange vse, & in fine y^e Masse was patcht together, in whi∣che appeareth but small antiquitie. But touching these maters I haue in treted very largely in another place, & you your selues are verie well séen in this point: we which defend & hold y^t the institution of our Lord Christe which is deliuered vnto vs by the A∣postles is most pure & perfect, do no∣thing regard, neither what any man, nor at what time any bishop hath ad∣ded this or that to y^e holy rite, or else hath taken away or changed: but ra∣ther what he, who is before & aboue all, did first him selfe, and cōmanded to be done. If the authoritie of him y^t did institute, if learning & holines, if antiquitie may be of force, then y^e vic∣tory is ours, who haue Christ on our side with the best chosen cōpanie of y^e apostles, for frō these we haue what we celebrate, & y^e which we hold, that al godly men ought to celebrate. But why the Lord instituted this myste∣rie * 1.974 vnder the forme of bread & wine, it is euident. For bread comforteth, & wine maketh glad the harte of man, which I also touched wher I intrea∣ted of the proportiō & agréement of y^e sacramēts. Moreouer our fathers in the figure of Manna, did eate bread which rained down frō heauen. Also in their sacrifices gratulatorie & of thanksgiuing, & in their drinke offe∣rings they vsed bread and wine. But there hath sproung a great contentiō * 1.975 cōcerning the substāce of y^e lords sup∣per, some holding opinion y^t it ought to be celebrated w^t vnleuened bread, & others w^t such as is leuened. But a∣mong our fore-fathers of olde, there was about these no such cōtentiō: for y^e church vsed both indifferētly as thē pleased. It may séeme y^• at y^e first sup∣per the lord vsed vnleuened bread at the table, acording to the auncient maner of celebrating the Passetouer. Whervpon many churches vsed vn∣leue¦ned

bread, who notwithstanding cō∣demned not them of heresie which v∣sed leauened bread. The Pope & his adherents, cōceiuing no smal disple∣sure here at, hath déepely accursed the gréek church for so trifling a matter. But y^e Artotyrites were vpon some iust cause condemned by the ancient fathers, of whō Epiphanius maketh mentiō betwéene the Pepuzianes, & the Priscillianes, setting bread and chéese vpon the table in their celebra∣ting contrary to Christes institutiō.

It is furthermore disputed vpon, * 1.976 whether vnmingled wine or delayed with water, is by the faithfull to be vsed at the supper. Cyprian the mar∣tyr holdeth opinion, that in this mys∣tery y^e wine ought not to be vnmin∣gled but delayed with water & so to be offered, y^t is to say, drunken by the faithfull. For thus he hath written, Because Christ hath borne vs al, who also bare our sinnes, we may perceiue that in the water the people is to bee vnderstoode: in the wine the bloud of Christ to be vnderstoode. For when water is mingled with the wine in the cuppe, the people is vnited vnto Christe, and the multitude of the be∣leeuers is coupled and ioyned vnto him in whō they beleeued. And thus in blessing the Lords cup, only water may not be offred, neither in like sort may wine only. For if any man offer onely wine, the bloud of Christe be∣ginneth to be without vs: but if it be water only, then doeth the multitude beginne to be without Christe. But when they are both mingled together and are ioyned with a confused mix∣ture betwixt them, thē is there an hea¦uenly & spiritual sacramēt wrought. By these words truly doth S. Cypriā shewe vnto vs a good mysterie: but why doe we seeke to bee wiser than Christ, and to mingle together moe mysteries than wee haue receiued of him? The holy scripture maketh mention of no water, but rather re∣porteth that the Lorde vsed nought else but meere wine. For the Lord sayth: Verily I say vnto you, that henceforth I will drinke no more of the fruite of the vine. For he plainely sayde not the wine, but the fruite of the vine, that herein wee shoulde make no manner of mingling. But what if that the holy martyr of God himselfe Saint Cyprian, hath labou∣red by all the meanes hee might, to shewe that y^e only is to be followed of the faithfull in celebrating of the Lordes supper, which they haue re∣ceiued of our Lord Christe himselfe? And forasmuche as that testimonie doth make much to all this our trea∣tise, concerning Christes supper to be celebrated according to y^e words of the gospel, I will recite it worde for worde out of the second epistle of y^e 3. book of his epistles. We must not * 1.977 (sayth he) depart in any respect from the doctrine of the Gospel, and those things that our maister taught & did himself, the scholers also ought to ob∣serue and do. The blessed Apostle in another place speaketh more cōstant¦ly and stoutly, saying, I meruell that you are so soone chaunged from him that called you to grace, vnto another gospel: which is nothing else, but there besome that trouble you & go about to ouerthrowe the Gospell of Christ. Howbeit if we our selues or an angel from heauen, do preach vn∣to you any other thing than that wee haue taught, let him be accursed. As I haue said before, so say I now againe, if any man preache any other thing vnto you than that whiche you haue receiued, let him be accursed.

Since therefore, neither the Apostle himselfe, neither an angel from hea∣uen can preache or teache otherwise than Christe him selfe once hathe taught, and his Apostles haue prea∣ched, I muche maruell from whence this custome hath growen, that con∣trarie to the doctrine of the Gospell and the Apostles, in some places wa∣ter is offered in the Lords Cup, whi∣che being taken alone cānot expresse the Lords bloud. And againe, there is no cause, déerely beloued brother, that any man should thinke that the custome of certeine men is to be fol∣lowed, if there be any that heretofore haue supposed that water alone is to bée offered in the Lordes ••up. For it must be demaunded of them whom they haue followed herein?

For if in the sacrifice which is christ, none is to be followed but Christe, doubtlesse then ought wée to hearken vnto, & to do after that which Christ hathe done and commaunded to bee done, since he him selfe sayeth in his Gospel: If you do that which I com∣maunde you to do, I will call you no longer seruaunts, but friendes. And y^e Christ alone should be heard, the Fa∣ther him selfe also witnesseth from heauen, saying: This is my welbe∣loued sonne, in wh••••e I haue de∣light: heare him. Wherefore, if onely Christe is to be heard, wee ought not to regard what any other before vs hath thought meete for vs to doe, but what Christ did first who is before all other. Neither ought we in any case to follow the custome of men, but the trueth of God, con∣sidering what the Lord speaketh by y^e prophet Isaie, saying: They wor∣ship me in vaine, teaching the com∣mandements & doctrine of men. And againe, the Lord repeating the selfe same words in the gospel, sayth: Ye set Gods commandementes aside to establish your owne traditions. And in another place he sayth: He that shall breake any one of the least of these commaundementes, and shal on this sort teache men, shal be accoun∣ted least in the kingdome of heauen. But if it be not lawful to breake the least of the commaundementes of God, howe muche more heinous is it, to breake thinges so greate, so weightie, and so muche belonging to the Lordes passion, & the sacrament of our redemption, or else to change it into any other order by mans tra∣ditions, than is instituted by God? And so forth as followeth. There is no man can denie, but that these thinges are of authoritie euen a∣gainst the authour himselfe. For nei∣ther by the scriptures, nor by the ex∣ample of Christe can it bee proued, that water was mingled with the wine at the supper. As for the autho∣rities and testimonies which the au∣thor alledgeth, euery man may per∣ceiue how litle they make to the pur∣pose, yea y^t they be wrested frō their naturall meaning. The gospel plain∣ly pronounceth that the Lord dranke of the fruite of the vine vnto his dis∣ciples. And as often as Paule ma∣keth mention of the cup, yet teacheth hee in no place that water was min∣gled with the wine, or that it ought to be mingled with it. Wherefore, these watermen, that is to say, they that vse water only, in celebrating the Lords supper, are iustly condē∣ned: such as the Martionites and T••••∣tianes were. Howbeit it is an indif∣ferent matter, whether you vse r••d wine or white in the supper.

Againe, why did not the Lord deli∣uer the Sacrament of the Supper * 1.978

vnto vs vnder one fourme of bread, or wine only, but rather vnder both kindes? the doctours of the church by one cōsent suppose this to be y^e cause, for that he would signifie, or rather testifie vnto vs y^t he tooke both soule & flesh vpon him, and gaue the same for vs, and also hath deliuered our soules & flesh frō euerlasting destruc∣tion. For although there be 2. kinds, yet do they make but one sacrament and they may not be separated. Nei∣ther is their opinion of iudgemente to be allowed of, who of their owne priuat, or rather sacrilegious autho∣ritie, do corrupte the institution of Christ, offering to y^e Lay people whi∣che do cōmunicate, the one kind only of bread, & graunting to priests both kinds, & so challenging both kinds to themselues only. But Paul the Apo∣stle receiued the authoritie from the lord himself, to admit all the faithful people of Christ vnto the Lords cup: and therefore let these bold fellowes consider from whome they haue re∣ceiued commaundement to put back the Layitie, and to forbid them the cup, whiche by the Lorde our God is graunted vnto them. For Christ in plaine wordes, and as it were by the spirite of prophecie, foreséeing what shoulde come to passe in the Church, saide not of the bread, Eate yee all of this: But when he tooke the cup he added, Drinke yee all of this. Saint Marke also adioyneth herevnto not without déepe iudgement, And they drank all thereof. Herevnto also apperteineth y^t which the Lord spea∣keth in S. Luke: Take this and di∣uide it among you. S. Paul the Apo∣stle hauing a special regard vnto this excellēt & plaine institutiō of Christ, thrée or foure times ioyneth the cup to the bread: saying, As often as you shal eate of this bread, and drinke of this cup, you shall expresse the Lords death. Againe, Whosoeuer eateth of this bread, or drinketh of the Lords cup vnworthily, he shall be guiltie of the bodie and bloud of the Lord. And againe he saith: Let a man examine himselfe, and then let him eate of the bread, and drinke of the cup Againe, Who so eateth and drinketh vnwor∣thily, &c. These testimonies are ma∣nifolde, and worthie absolutely to be beléeued, & vnto which al traditions of all men whatsoeuer, should giue place. The Lord hath instituted the cup of the supper vnto all the faith∣full: wherfore the Apostles exhibited the same vnto all the faithfull. For if the sacrament of the bloud of Christ were giuē to the Apostles only, sure∣ly then the thing it selfe, to wit, the remission of sinnes which is obteined through Christes bloud, belongeth only vnto the Apostles. Howbeit the Lord saith plainly, This is the bloud of the new Testament, which is shed for many, for the remission of sinnes. It is also in other places of the scrip∣ture manifestly set downe, y^e Christs bloud was shed for the remission of y^e sinns of al the faithful. Wherfore, if the Laitie be capeable of the thing, how muche more of the signe? Now if our aduersaries procéede further and say, that the Apostles only sate at the supper, (who represented the figure of the priestes) and that the vse of the cuppe was graunted vnto them only, and not to be graunted vnto other, but to such only as were present at the first supper: then doe we demaunde of them by what au∣thoritie they giue the Lordes bread to the Laitie, or by what right they do admitte simple women vnto the Lordes supper? since it is manifest

that neither the one, nor the other (ac∣cording vnto their speaking in this matter) sate at the Lords table, And in this point they being taken tarde, can goe no further. But they obiect the daunger of the cup, which if it be giuen vnto all without exception, it would come to passe through the fol∣lie & negligence of men, there might some great offence be committed in letting it fall, or powring it on the floore. As who shuld say, the eternal prouidence hath not foreséen so great an offence, which these wisemen doe well perceiue nowe at length in the end of the world, and do amend that, wherein the Sonne of God did a∣misse.

For they crie out, that one kinde is enough for the lay people, for asmuch as by a necessarie coherence it folow¦eth, that where the bodie of Christ is, there is his bloud also: and thus must it then followe, that the one kinde is instituted in vaine. But the lord dis∣tinctly first offered the bread, and af∣terward the cup: & the Lord institu∣ted nothing in vaine: therefore both kinds, since the Lord hath so cōman∣ded, ought to be parted among all the faithful: which as many as haue read the writings of the ancient fathers, wil report was obserued euer be∣fore euen almost vnto the time of the counsell of Constance. Of whom ma∣ny haue not beene afraide to say, that the diuiding of this sacrament after this māner, could not be done with∣out sacrilege.

The matter & substāce of y^e supper being declared, there is lightly some * 1.979 question moued concerning y^e forme or of the consecration of the breade and wine. But for asmuch as I haue intreated hereof in the generall con∣sideration of the sacraments, there is no cause why I should, with lothe∣somnesse to the bearers, repeate the selfe same thing againe. We do not acknowledge any transubstanti••ti∣on to be made by force of wordes or characters: but we affirme that the bread and wine remaine as they are in their owne substances, but that there is added vnto them the institu∣tion, will, and worde of Christ, and so become a sacramente, and so dif∣fer muche from common bread and wine, as we haue saide in place con∣uenient.

Consequently insueth the questi∣on * 1.980 touching this point, Who should administer the Supper: that is to say Whether any one of the con∣gregation ought to be chiefe in the celebrating of the supper: then, Who the same should be? Surely the thing it selfe requireth, and nature also commaundeth, that euery thing bee done decently and in good order: and religion requireth that all thinges apperteining to the supper bee done according to Christs example. But he was the chiefe dealer in the sup∣per: And he likewise hathe appoin∣ted ministers of the Churche, by whom he will haue the sacraments to be administred.

Wherefore, like as euerie man doth not baptise, but the lawfull mi∣nister of the church: so apperteyneth it not vnto euerie man to prepare & minister the holy supper, but to the minister which is ordeyned by God. Herein now we disproue the Papis∣tical doctrine which alloweth of pri∣uate Masses, & teacheth y^t the prieste offreth vp the bodie and bloud of our Lord for the standers by, and that by the Masse he applteth the merite of redemption vnto them y^t with deuo∣tion

come to that sacristce. For as there is no one worde of the Lord ex∣tent that commaundeth the priestes to sacrifice, or priuately to apply the supper for others, or that promiseth any thinge vnto them that stande by and looke on it, for he sayth, Doe this, eate yee and drinke ye all in the re∣membraunce of me: he sayeth not, Looke vppon the priests onely while they be eating and drinking for you: so Christ is not bodily present in the breade and wine: he is ioyned vnto our heartes and mindes by his spirit, For it were to none effect that he re∣mained in the breade. And if he were present there in déede, yet coulde he not be sacrificed, both for that he hath offered vp him selfe once vppon the crosse, neither can the moste worthy and onely begotten sonne of God be offered vp againe to God the father by a sinnefull man: as also for that there is no néede for him to offer a∣gaine. For S. Paule saith, Christ beeing one onely sacrifice offered vp * 1.981 for sinne, sitteth for euer at the righte hand of God, looking for that which is yet to come, vntill his enimies bee made his footestoole. For by one ob∣lation hee hath made them for euer perfect, that are sanctified. And a∣gaine he sayeth: Whereas is full re∣mission of sinnes, there is no more ob∣lation for sinne. But we haue full remissiō of sinne by the death which Christ once suffered. Therfore there is no sacrifice in the church for sinne. In déede the Churche doth celebrate the memoriall of the sacrifice which was once perfectly finished vppon the crosse, but the Churche doeth not offer vppe sacrifice any more, either with bloud or without bloud.

Praise & thanksgiuing are a most ac∣ceptable sacrifice to the Lord: y^e same the minister offereth not for others, but with others. Here now therefore we ascribe none other thing to y^e mi∣nister but the ministrie, that he bee the president or chief dealer to recite the prayers in the celebration of the supper, and after the holy prelection, and the pronouncing of the solemne wordes, let him, after the example of Christ, begin to break y^e lords bread, and distribute his cup, and let him re∣ceiue also the sacrament for himself, as the other faithfull people doe, as companion of the faith, and when the communion is done, let him end the holy action with thankesgiuing, and some holy exhortatiō. Concerning y^e place where the supper is to be cele∣brated, * 1.982 I finde no contention hathe beéne amongst the most auncient mi∣nisters of the church. It is read how that our Lord Iesus vsed the hall of a certeine prinate mans house. And also the Apostle Paule both preached * 1.983 & brake bread at Troas, in a certeine dining place. The auncient Church which insued immediately after the death of the Apostles, almoste vnto y^e time of Constantine the great, had none or verie fewe large & publique churches. For it was scarce lawfull or safe in so troublesome a time, for the Christians to créepe abroade. In the meane time they vsed verie ho∣nest places, in the which they mette together in holy assemblies, hauing places of prayer. At this present there séemeth no place to bee more worthie or more commodious to ce∣lebrate the holy supper in, than that which is appointed for doctrine and prayer. For so haue we learned of Saint Paule. Cor. cha. 11. How be∣it, if tyrannicall power wil not suf∣fer vs to haue a church, what shal let vs but y^t we may reueritly celebrate the supper in honest priuate houses?

Touching the holie instrumentes * 1.984 belonging to the Supper, the matter also requireth to speake something in this place. In the time that the Apostles liued, they iupped at tables sett foorth and furnished for that purpose: they knew no fixed al∣tars builded of stone, which are more fit to make fire vpō, & to burne beasts on for a sacrifice. A remouing table agréeth better with the example of Christe. Notwithstanding we con∣demne not standing altars, so that they serue onely to the lawfull vse of the supper. S. Paule in the 1. to the Corinthians calleth y^e altars of Eth∣nickes, tables, so that we néede not to meruaile, that the auncient fathers termed our tables, altars. For it is an easie matter to fall from the one to the other: and it should séeme that they alluded vnto the onely altar of the Tabernacle of God.

In olde time the tables were co∣uered with some faire cloath, with some linnen table-cloth or towell. Frō whence perhaps were borrowed those thinges which are called corpo∣ralls. As for that outwarde brauerie & worldly trimming, it was not then vsed on the altars of christians. We reade how it is forbidden by the law, that there muste no altar be builded of hewen stone: by which prouiso, all cost and branerie in Religion is forbidden.

Thus it is manifest, that in the ancient times there were no preci∣ous * 1.985 nor costly vessels vsed at the sup∣per. For like as Christe and the A∣postles taught that frugalitie should be vsed in all places, condemning su∣perfluitie, and beatinge into vs the contempte of golde and siluer: so in those holie mysteries they haue not ouerthrowne that doctrine of theirs, or giuen occasion of excesse: After longe persecution, when peace was restored to the Churche, then began the custume to celebrate in y^e church w^c vessels of golds & siluer▪ But th•• al∣so there were some that brought the same againe to his olde frugalitie and simplicitie. Chrysostome cry∣ed out (as I haue also declared in an∣other place) that in receiuing the Lords supper, we ought to haue gol∣den mindes, not golden vessels. And Saint. Ambrose sayeth, The Sacra∣ments require not golde, neither are those things plesaunt in golde, which are not bought with golde. The or∣nament of the Sacraments is the re∣demption of captiues. S. Hier. com∣mends S. Exuperius byshop of Tole∣do, who carried the Lords bodie in a basket of wicker, and the bloud in a glasse, & had expelled couetousnesse out of the Churche. And truely that canō of the Triburean counsel which is yet extante in the Popes decrées, for bidding that no Priest should mi∣nister this holie mysterie in wodden vessels, doeth proue sufficiently that certeine Churches more than eight hundred yéeres since Christes passi∣on, vsed to drink the bloud of Christe in wodden vessels: wherefore wod∣den cups in the supper be of all moste auncient. Bonifacius the Archeby∣shop (which example although I haue alleadged elsewhere, yet am I infor∣ced to repeat it here again, for that it agréeth so fitly with this present mat∣ter) being asked long since, Whether it were lawful to minister the sacra∣mentes in vessels of wood? aunswe∣red: In olde times (sayth he) golden priestes vsed wodden cupps: but now contrarywise, wodden priests vse gol∣den cuppes. But if any man bringe vessels made of any other stuffe with∣out

excesse and superstition, I would not greatly striue with him, so that he will also acknowledge that they do not offend which vse the wodden. For as touching the forme and matter of the cuppes, all are frée and lawfull for the faithful Church toovse.

Moreouer, it is euident that the * 1.986 Lord in the first supper, yea and the Apostles also in celebrating the same supper, vsed their owne vsuall and decent apparell. And therefore it is not disagreable from the first institu∣tion if the minister come vnto the Lords table couered with his owne garment, so that it be comely and ho∣nest. Surely the communicants doe weare on them their owne vsuall ap∣parel. We must take héede then that there créep in no superstitiō. Our for∣fathers as it semed, did weare a cloke cast ouer their common garmentes: which they did not after the example of Christe or the Apostles, but accor∣ding to mans tradition. At the length that stuffe whiche is vsed at this day was taken vp according to the imi∣tation of the priests garment of the olde law, and appointed to be worne by the ministers that would celebrate the supper. Neither doth Innocentius the 3. of that name, disseble this mat∣ter in the 4. Chap. and 4. booke of his worke, De Sac. altar. mysterio. As for vs, we haue learned of late, that all Leuitical maters are not only put a∣way, but not to be brought againe in to the Church by any. For as much therefore as we remaine in the light of the gospell, and not in the shadowe of the lawe, we do vpon good cause re∣iect that Leuiticall Massing apparell.

I haue also declared in another place, that it hath bene the manner in * 1.987 olde time, that euery nation hath vsed their owne natiue & vulgar tonge in ministring the sacraments. Of the gestures which the ministers doe vse * 1.988 in celebrating the Lords supper, we can say none other thinge out of the gospel, than what we haue learned, The Lord toke the bread, blessed it, brake it, distributed it. &c. If the mi∣nister do follow these things he néed not to be carefull of other gestures.

Those which at this day are by the inuention of men receiued into y^e ce∣lebration of the masse, are so farre off from giuing any maiestie to the my∣steries, that they bring thē rather the more into cōtempt. I wil say nothing elso that may séeme more greuous.

The matter is indifferent whether * 1.989 the Churche take the supper sitting downe or going to the table: whether a man take the holie mysteries in his owne hand, or receiue it into his mouth at the hands of him that mini∣streth. It is moste agréeable with the first simplicitie and institution of the supper, to sit and to receiue the sa∣craments in a mans owne handes of him that ministreth, and afterwards to breake it, eate it, and to dinide it vnto others. For as the Lord sat at table with his disciples, so he reached foorth y^t mysteries, saying: Take and diuide it among you. Moreouer, as there is more quietnes and lesse stur in sitting at the supper, while the mi∣nisters carrie the holie mysteries a∣bout the congregation: so is it well knowen by histories of antiquitie, that the sacrament hath béene deliue∣red into the hands of the communi∣cantes. It is méere superstition, & re∣pugnant to the doctrine of the Apo∣stles, to scrape the hands of y^t lay peo∣ple that haue touched the holie sacra∣ment of the supper. Why do they not also by the same lawe scrape the lips, tonge, & iawes of the communicants?

Of these things before handled sprin∣geth an other question, What is to be * 1.990 thought of the remnaunts & leauings of the Lords supper, & whether there ought any parte of it to be reserued, and whether that whiche is reserued or shut vp ought to be adored? This question séemeth to haue no godlines at al in it, but to be altogether super∣stitions and very hurtfull. For who knoweth not that bread & wine out of the holie and lawfull vse appointed, are not a sacrament? Shall we pra∣céede to demaund with these Sophis∣ters, what y^t is which the mouse gna∣weth, when hee gnaweth the Lords bread?

These questions are most vnwor∣thy to bee demanded and to be ra∣ked vp in holie obliuion. Touching the shutting vp of the sacrament, the * 1.991 lord teacheth vs not one word in the gospel, much lesse of worshipping it. Take (saith hee) eate, and diuide it a∣mong you. He saith not, Lay it vp, & worshipp it. For the true worship∣pers worship the father in spirit and trueth. Moreouer wee read how the Lord hath plainly said in the gospel, If they say vnto you, beholde where he is in the desert, go not foorth: be∣holde where hee is in the innermoste partes of the house, doe not beleeue. He setteth downe the cause of this his commaundement, For like as the lightening goeth foorth of the East, & appeareth in the West, so shall the comming of the sonne of man be.

The comming againe of the sonne of man saith he shall be glorious and not obscure, neither shall he come a∣gaine but to iudge bothe the quicke and the dead And therefore S. Paule * 1.992 the Apostle teaching vs true religi∣on, willeth vs to worshipp Christe, not vppon the earth, but with our mindes lifted vnto Heauen, where hee sitteth at the right hand of his fa∣ther. And who will he so frantique, I beséeche you, to worshipp the holie signe for the holie thing it selfe? it ap∣peareth by the decrées made of late, that these thinges were inuented by mans deuise. For it is certeine, that the feaste of Christes bodie, common∣ly called Corpus Christi, was institu∣ted but of late yéeres vnder Pope Vrbane, in the yéere of our Lorde 1264. as it may appeare in Clement the 3, booke, title 16. the Chapter be∣ginning. Si Dominum.

It remaineth, that we discusse the question concerning the time of cele∣brating * 1.993 the Lordes Supper, and what season is méetest for the same, y^e morning or euening? whether we ought to sup together, whether we must receiue it fasting or when wee haue dyned? also how often we must celebrate the supper, once, or often, or seldome? It is euidently enough knowen, that Christe sat downe at the table with his disciples in the e∣uening, but it followeth not héereof, that the supper cannot be rightly ce∣lebrated at any other time but at e∣uening.

The Lorde vppon occasion of the feast of the Passeouer, and because he should bee betrayed that night, did bothe eate the supper that euening with his disciples, and instituted al∣so y^e supper for vs. Notwithstanding hee le••te the libertie to remoue this mysterie vnto the morning: for that when we be sober, then are we most méete to deale in all matters, specialy in religion, for which we be then fit∣ter, then when our bellyes be full of good cheere. Wherefore this banquet requireth fasting and emptie guests:

but yet not so fastinge, that a man maye not taste of somewhat a-fore∣hand for his healthes sake. For S. Paule sayeth, If any man bee hungry let him eate at home. The same Apostle also wil not haue any other feast to bee receuied together with the Lordes mysticall Supper. And therefore we say, that wee ought not to receiue that with other meate.

Tertullian writeth that Chri∣stians haue vsed oftentimes to eate other meate with it: which kinde of Supper, as hee writeth, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, mutuall loue or charitie, borrowing the name frō loue: for that there the poore were re∣freshed with the feastinge of the ri∣cher sorte. Howbeit prouision of meate, drink, and other necessaryes, might wel enough be made for them without the Churche. Paule will not permit that in one place, both pub∣lique feastes should be made, and al∣so the mysticall supper of the Lorde celebrated.

Furthermore, how many times in a yéere the faithfull ought to receiue * 1.994 this Sacrament of the Lords supper, the apostles haue giuen forth no com∣maundement, but haue lefte it indif∣ferent vnto euery Churches discre∣tion. For what is more plaine than that which S. Paule hath said? As of∣ten as you shall eate of this bread and drink of this cup, you shall declare the Lords death vntill he come. For the Lord (as the same Apostle setteth it downe) first commaunding, said, Doe this as oft as you shal drink it in remē∣brance of me. Howbeit, let no no mā think that the celebration of y^e Lords supper is left so fréely vnto him, y^t hee néed neuer to receiue it. For y^t were no lawful libertie, but most vnlawful licentiousnes. They y^t celbrate y^e sup¦per of y^• Lord vpō certeine & ordinary times of the yere, would not haue it brought into contempt or loathed by reason of the daily frequenting. For they haue some consideratiō of their owne people, & they would haue the supper to be celebrated worthily, & that the people may haue a desire vnto it. But they that celebrate it verie oft, they suppose it an vnméete thing, that good thinges by often fre∣quenting them, shuld be despised: for the better the thing is, the oftener, say they, it is to be vsed. Both these sortes desire to serue the Lorde, and would haue that to be done to great and good effecte, which the Lord hath left frée. Betwéene these if S. Augus∣tine bee made vmpier and Iudge, doubtlesse he would pronounce none other iudgment than y^t which he hath alreadie pronounced of y^e same cause writing vnto Ianuarius, and saying: Hee shall best decide this strife bee∣tweene them, who so aduised them es∣pecially to abide in the peace of christ, and that euerie man doe that whiche according to his faithe hee is persuaded to bee good and godly. For neither of them dishonoreth the bo∣die and bloud of our Lorde. Onely that meate must not be contemned.

Now for whome this holy supper is iustituted, and to whome it is to * 1.995 be ministred, we haue also to consi∣der. It séemeth that it is institu∣ted and to bée giuen vnto all fayth∣full Christian people, of what sexe soeuer, men and women, high & lowe. Wherfore so great a mysterie is not to be cast vnto swine and dogs to be contemned and troden vnder foote. Before it bee ministred all men are earnestly & effectually to bee admo∣nished, vnto whom this meat apper∣teineth, namely to thē y^e acknowledg

their sins, y^t are sorie for their faults, and beléeue in Christe: All are to be admonished, that euery man descen∣ding into him selfe, doe proue him selfe, and afterwarde so eate of this holie bread, and drinke of this holie drink, that he eate not and drinke not thereof vnworthily vnto his condem∣nation. But after this seuere admo∣nition, if any approch vnto the table and sit down, & by their sitting down do as it were opēly professe, both that they are, & also desire to remaine true worshippers of Christ, by whōe they truste to haue remission of their sin∣nes, surely such are not to be put back by y^e ministers, neither are y^e holy my∣steries to be denied thē. For the Lord himselfe who is the searcher of harts, seuerely, diligently, plainly, & in ma∣ny words in his last Supper, before he distributed y^e mysteries, admoni∣shed Iudas being an hypocrit, a théef, a traitour, a murtherer, yea a parri∣cide, a blasphemer, and a forsaker of his maister, but béeing admonished, when notwithstādinghe departed not from the table but tarried among the Saints, the Lord did not violētly put him away, nor bad him openly to de∣part, neither w^theld he y^e Lords bread frō him, but gaue it vnto him as he did vnto others, although he knewe assu∣redly what he was. Which thing the ministers of y^e church do not alwayes so certeinly know of thē that sit down at the table. Neither did the Lord of∣fend any whit at all in so doing, nei∣ther did he cast that whiche was holie to the dogs. For y^e Lord warned him diligently of all matters, whereof he was to be warned, & he hearing and vnderstanding thē all remaineth not∣withstēding among y^e Saints, daun∣teth himself for one of the faithful not for an hogg, and as one of the fathfull taketh parte of the bread & of the cup. By which hypocrisie notwithstāding he prouoked y^e heuy iudgment of god agaīst him, euē as also at this day this holy meat & this holy drink turneth to the destruction bothe of body & soule, of all hypocrits. Neither did the pre∣sence of the hypocrite at y^e Lords sup∣per defile the other faithfull disciples of Christe which sat at the table: like as neither at this day are the faith∣full polluted, although they sée ma∣ny hypocrites sit downe at the table with thē. For they sup not with them as with hypocrites, but as it were with the faithful. In the mean while the hypocrite hurteth himselfe & not others, he falleth and perisheth to his owne destruction, he eateth and drin∣keth his owne damnation, but y^e faith¦ful liueth be his owne faith: of which thing we haue intreated in other ser∣mons. And although y^e infants are re∣puted * 1.996 to be of y^e church & in the num∣ber of the faithful, yet are they not ca∣pable of the supper. In this point the auncient fathers shamefully erred: which I haue also noted in the sermō of Baptisme. Infants are not depri∣ued of euerlasting life, although they depart out of this world without re∣ceiuing this mysticall meate. This was instituted for them that are of lawfull yéeres, and not for Infants. Let a man examine him selfe (sayth the Apostle) and let him so eate of the bread and drinke of the Cuppe. And the Lorde sayth, Doe this in the remembraunce of mee. And againe, Shewe foorth the Lordes death vn∣till he come.

All which sayings take place in people of lawful yéeres, not in In∣fantes. Our Children must be di∣ligently instructed from their infan∣cie, that they may rightly vnderstand

those mysteries, and frequente them, whiche thinge the Lorde com∣maunded the children of Israel, say∣ing: If your children shall say vnto you, What manner of worshiping is this? you shall aunswere: It is the sa∣crifice of the Lords Passeouer, who passed ouer the houses of the children of Israel when he stroke the Aegypti∣ans, and deliuered our houses. Sure∣ly we must not shew our selues to be more slacke in informing our chil∣dren, than they were, since we haue receiued a more noble benefite than they haue.

Of like nature vnto this question are these other: Whether the supper * 1.997 be to be celebrated priuatly for eue∣ry cause or necessitie? Whether it be to bee carryed vnto the sicke, and those that keepe their beddes? Whe∣ther it be to be applyed to the dead, that is to saye, to bee offered for the dead, to obtaine rest for them? Tou∣ching these matters, I knowe what is commonly said and done. There hapeneth some pestilence, famine, warre, or tempest, and by and by the supper is commaunded to bee cele∣brated, that as it were by this sacri∣fice the present calamitie may be ta∣ken away. Againe, there is one sick, another perisheth with hunger, and afflicted for wante of all manner ne∣cessaryes, the same requireth of the priest to haue the Lords supper mi∣nistred vnto him, that thereby the di∣sease may be cured, as by a most pre∣sent and approued remedie, and his hunger and pouertie released. But this is not the due celebration of the supper, but a filthye prophanation thereof. For the Lord hath not insti∣tuted it to bee a cleansing sacrifice a∣gainst all calamities, whereby hee would be pleased, but to be a memo∣riall of his death, & a dutiful thanks∣giuing. For whē we be at the supper we offer nothing vnto him, for which he should be fauourable vnto vs, and turne away such an euil from vs, and giue vs such a good thing as we desire of him, but we giue thanks for the be∣nefits which we haue receiued. It is lawfull otherwise for them that are oppressed with troubles, to offer vpp their vowes (that is to say) their prai∣ers to the Lord: but it is not lawfull to conuerte his holie mysteries to any other purpose than hee hath appoin∣ted.

Neither haue wee any examples to proue y^e any holie men did euer vse the Lords supper to any such end, as these men doe. The children of Isra∣el receiued the feaste of the Paschal lamb in remembraunce of their deli∣uerance out of Egypt, and that they should continue thankfull vnto so be∣neficiall a Lorde: how greate an of∣fence had they cōmitted, if they had so often-times eaten their banquet as béeing oppressed with calamities, they desired to be deliuered, & desired it by dooing that déed? They receiued the Arke of the couenaunte from the Lord in token of his diuine presence and assured help: but when contrary to the end wherevnto it was appoin∣ted they bare it into the campe, to the intent they might obteine the victory thereby, they them selues were putt to flight and slaine, and the Ark cary∣ed away by the Philistines into cap∣tiuitie.

Againe, if the Lords supper bee a publique holie feaste of the whole * 1.998 Church gathered together in one, in the whiche there ought to be brea∣king, distributing, eating, and drin∣king, and thereby the communion of the bodie and bloud of Christe bee

declared and sealed: it followethe that the Lords supper ought not to be ordeyned neither for any in health or sicknesse, neither for any lying sicke in his bed, or at the point of death, be it either priuatly at home, or openly at Church: neither can the godly re∣quire the Lordes supper vnto any such priuate vses. For the instituti∣on of Christe our Lord muste not be altered by any humane authoritie or custome. Verilie S. Paule requi∣reth a publique assembly of y^e church, and a generall méeting for the due ce∣lebrating of the supper. When you meete together therfore in one place, this is not to take the supper of the Lord, that is to say, Ye doe not eate the Lordes supper. The reason is, For euery one when they shoulde eate, taketh his owne supper &c.

Wherefore hee will not that any thing bee done therein priuatly.

Likewise in the same place hee sayeth, that they méete together and eate the Lordes supper to their owne damnation, which make haste to the Supper, not tarrying for the congregation vntil they doe all méet, & they eate and drinke together. For he sayeth, Wherefore my brethren, when you meete to eate and drinke, tarry one for an other (if any man be hungry let him eate at home, to wit, y^t he be not constrained to eate before the residue) that ye mete not together to your condemnation. Wherfore the Lords supper is not a priuate, but a publique supper to bee giuen to no man priuatly. And forasmuch as that assembly is not publique or generall when foure or fiue doe communicate with the sick, their saying is nothing which say that the supper may be or∣deined for y^e sick, if so be that others doe sup with them. Moreouer who wil denie that the example of Christe and the Apostles is perpetually to be followed? But it is euident enough that Christe celebrated his supper in a common dyning place, haueing ga∣thered the Churche vnto him, as well as it might at that time be ga∣thered.

Sainct Paule sayeth, that in that pointe hée followed the example of the Lorde, and that he hath deliue∣red no other thing to the church than that which he receiued of the Lorde. Neither reade we in any place of the Scriptures, that the other Apostles of Christe carryed the Sacramente to the sicke, and that they ordeyned the holie Supper priuately for eue∣ry one to appease his tentation.

But all the apostles commaund vs in euery place, to confirme and streng∣then the sicke and afflicted conscience with the Lordes worde: they teache vs also to succour the distressed with diligent prayer. S Iames hath dili∣gently * 1.999 sett downe in writing, how the faithfull shall behaue them selues towardes the sick, and them that are departing out of this worlde: but as touching the celebrating or carrying the Sacrament vnto them, hée spea∣keth not one worde. Neither is it likely that the Apostles, the moste faithfull doctours of the Churche, would dissemble the matter, if so be they had thoughte that it had apper∣teined chiefly to our saluation. They haue warned vs often of thinges of farre lesse importaunce. And cer∣teine it is, that they haue taught the Churche all thinges that béelong to true godlinesse and saluation: but as for this matter they haue not menti∣oned one worde of it.

They obiecte out of the Actes of the apostls this authoritie, And brea∣king * 1.1000 bread from house to house, they eate meate together with gladnesse and singelnes of hart, praysing God. But that place is to be vnderstood of the bodily & nourishing meat, not of the mysticall foode. For it followeth, They receiued meate or sustenaunce together, And therefore as it is read in the 58. Chapter of Esay, to breake breade is as much to say as to féede, and so it signifieth héere also. For the richer sorte gaue foode to the poorer, which they did with a chéerfull, not with a sorrowfull hearte: and they that receiued the benefite, praysed God. But if any man doe stubbern∣ly contend that the Apostles did sup in priuate houses, We answere, that it maketh nothinge to y^e present mat∣ter of the sick, and of priuate commu∣nion. For as I haue saide before, at that time they vsed priuate houses in stéede of Churches. And therefore they supped in priuate houses, not to féede the sick with the bread of the sa∣crament, but because the vniuersall church of that place was gathered to∣gether in them: as it appeareth in the 20. Chapter of the Actes, as the maner is in persecutions. They ob∣iect moreouer, that the auncient fa∣thers sent the sacrament vnto them that were bounde in prison, and to them that were departing, to féede on vpon the way. But I haue decla∣red in place else-where, wherefore the ancient fathers did so. Héerevnto also we add, that mans custome can∣not preiudice the word of God.

The blessed martyr Irenaeus wri∣teth, that the byshops of Rome were wont to send the Sacrament to o∣ther byshops whiche come to Rome from other places, in token of con∣corde and agreement. But that cus∣tome was not vsed by all byshopps, neither is it vsed in the Churche at this present. Héereof it followeth that many thinges were vsed by the auncient fathers (as that whereof wee spake before, whiche was in gi∣uing the Sacramentes to infants:) which notwithstanding are no lawe vnto vs. Good men also at this day may suffer a priuate supper, for a time, for them that do not yet vnder∣stand the full vse of the supper. But who will gather héereof, that euery man ought of dutie to doe that, which is permitted vnto some vpon suffe∣raunce? But if we continue conten∣tiously to affirme it to be a reliefe for vs in our trauaile, it will growe to this (whiche wee haue séene recei∣ued already certeine hundred yéeres ago) that there shall be hope and con∣fidence putt in the receiuing of the sacramēt, as though y^e in respect ther∣of wee were acceptable vnto God, and when wée departe out of this life wée should flye straight wayes vpp into Heauen, but without re∣ceiuing the Sacramente bée thro∣wen directly downe to hell. There muste also néedes arise sundrye other errours. Neither is there any ne∣cessitie to constraine vs to minister the sacrament to the sick. For as pri∣soners are absent from receiuing the Lords supper without danger of sal∣uation, so likewise are the sick & those that are ready to dye. For béeing ne∣uertheles by perfect faith gathered to the body of Christe, & although they be absent in body yet being in minde present with y^e congregatiō, they are also made partakers of all spirituall good things. And it is sufficient for thē that as lōg as they haue bene in helth, they haue bene alwayes presēt at the

holy mysteries. The feast of Passeo∣uer was not celebrated euery where, * 1.1001 but at Hierusalem onely, in one place. But howe many were there, thincke wée, y^e by reason of their bodily health, impaired with sicknes, & for old-age, could not trauell to Hierusalem from so large and wide a kingdome? And although no man brought them home a péece of the Paschal lambe in their pockets, notwithstanding they did cō∣municate with the whole church of Is∣rael. And who doubteth but that by the comming of Christ, the condition of the Christians is made better? Our Lord Christ did not institute his mysticall supper for the dead, but for * 1.1002 the liuing onely: wherefore it is not to be celebrated for the dead, and to bee applied to their redēption. They that die without faith, immediatly fall vn∣der the iudgment of damnation. But they that are dead in Christ, are alrea∣die ioyned vnto the companie of the elders, and stand before the Lambe, singing Halleluiah for euermore. For I haue declared in my sermon of the Soule, that y^e saluation of the faithful soules which are departed by corporal death, is most vndoubted. And where some obiect, that the auncient sathers haue made mētion of offering for the dead, we suppose that it apperteineth not vnto vs. We beléeue the Canoni∣call scriptures without contradiction: we beléeue not y^e fathers further than they can proue their owne sayings by the Canonicall scriptures. Neither would they haue thē-selues otherwise beléeued. And therfore if the fathers thincke that the supper is a sacrifice, & that it is to be offred to procure rest to the souls departed, we do not receiue that opinion, as not agréeing with the Canonicall scriptures, whiche teache that the Lord instituted not his sup∣per for that purpose, and therefore by such abuse of the supper God is rather displeased than pleased: yea that there is no work of man be it neuer so good, much lesse if it be against Gods word, that can sanctifie, since that preroga∣tiue belongeth onely to the merite of the sonne of God: and moreouer that the souls departed are not in any such state in the other world, that they can or ought to be holpen by any woorkes in this world. But if the auncient fa∣thers by oblation or offering, doe vn∣derstand y^e sacrifice of praise or thanc∣kesgiuing, we will not striue against them, but that there may be made ob∣lations for the dead, that is to say, that thanks be giuen to God, & his goodnes praised, who hath called out of this miserable world such as were indued with true faith, and hath ioyned them vnto the companies of angels, and all the blessed sainctes in the euerlasting kingdome of all ioye and felicitie. But surely there is no truth nor god∣lines that willeth vs to celebrate the supper for the dead. And we make a distinction in sacrifice or oblatiō. For * 1.1003 there is a sacrifice of expiation, and there is a sacrifice of confession or praise. The sacrifice of expiation is offered to cleanse or purge sinns, and also for satisfaction for sinnes. This cānot be accomplished without death and bloud: as S. Paule the Apostle sheweth plainely in the 9. Cap. to the Hebrues. The sacrifice of Christ was such a one (the figures of whiche were all the sacrifices of all the holy fathers of the old testament) who beeing both priest and sacrifice, offered vp himself once to God y^e father, while he suffered vpon the crosse, and shedding his most innocent bloud, there gaue vpp the Ghost. The supper at this day is no such sacrifice, but a commemoration

of the death, or of the sacrifice once of∣fered vpon y^e crosse. For nether ought or can Christe bee sacrificed againe, who being once offered, is sufficient to cleanse all the sinnes of all ages. Why then should hee be sacrificed a∣gaine? Neither can the sonne of God be sacrificed by any man, since that for the same cause, he offered vp him∣selfe once to God, as being a priest for euer after the order of Melchisedech. Therefore, the minister of y^e Churche, doeth not in the Churche sacrifice the body and bloud of Christe in the sup∣per, for the liuing: but together with the whole Church doeth celebrate the remembraunce of the sacrifice which was once offered vpon the Crosse. Of which as I haue said elsewhere, y^e sup∣per may also be called a sacrifice, be∣cause it is a sacrament or signe of the sacrifice whiche was once offered by Christe, as Augustine also hath lefte written. The sacrifice of cōfession, is of praise & thankesgiuing, which wée offer to God for y^e redemption and be∣nefits of god fréely bestowed vpon his Church. And since we offer the same alwayes vnto GOD in prayer, but chiefly when wée are ioyned in the sa∣cramēt of y^e Eucharist, or celebrating the supper, therefore the auncient fa∣thers called it a sacrifice, because in the same we giue thanckes vnto God for oure deliuerance from death, and for the inheritaunce of euerlasting life which is giuen vnto vs. And that this sacrifice is generally offered by the v∣niuersall Churche in celebrating the supper, & not by y^e minister of y^e church alone, for those y^e liue in y^e Church, we * 1.1004 tould you before. Now forasmuch as wee haue hetherto discussed certaine circūstances, or questions whiche are wont to be moued about y^e Lords sup∣per, so farr forth as y^e necessitie of the matter séemed to require, & as muche as our smal abilitie was able to per∣forme, it remayneth that we descend further to declare, for what cause the Lords supper was by the Lord insti∣tuted, which place truely is not rashly reckoned among the chiefest. For we made mention of the same immediat∣ly vpon the beginning of this sermon. For the lord by setting bread & wine before vs in the holy banquet, would haue his promise and communion te∣stified vnto vs, and his gifts represen∣ted vnto vs, & made manifest to our senses, & would also gather vs visibly into one bodie, and reteine the memo∣rie of his death in y^e hearts of the faith∣full, and finally, put vs in minde of our duetie, chiefly of praise & thankes∣giuing. All these thinges haue we se∣uerally expounded, hauing discoursed vpon them at large in the generall cō∣sideration & treatise of y^e sacramēts: & therefore at this presēt we will do no more but touche them briefly for me∣mories sake, meaning to handle those things somewhat more largly, which shall by occasion arise as they are in∣treated vppon. But this word Cōmu∣nion, * 1.1005 I meane the societie, cōiunction, or partaking of the lord Christ, by the which through his spirit he doth who∣ly knitt and ioyne himselfe to vs, and wee are made partakers of him by faith, & are coupled vnto him: so that being by him deliuered from sinn and death, we may liue in him being made heires of euerlasting life, and that hée maye liue in vs and bee wholie ours, as we be wholie his. Neither doe wée say, that the communion of the Lords body & bloud is any thing else. For by his body which was deliuered ouer to death for vs, and by his bloud whiche was shed for y^e remission of our sinns, it is come to passe, that we being pur∣ged from oure sinnes, are made his

members and he now quickeneth vs, and susteineth vs as food which giueth life: wherevppon wee are also said to eate and drinke him as the meate and drinke of life. The promise therefore wherof we made mention euen now, is none other than the woord of God, which declareth vnto vs that life is in Christ only: For Christ deliuered his body to the death, and shedd his bloud for y^e remission of our sinnes, that we beléeuing in him, maye haue life euer∣lasting. But this promise & communi∣on of Christ is not nowe first of all gi∣uen in the supper or by y^e supper. For the Lord our God immediatly after y^e creatiō of the world, promised life and remission of sinnes vnto Adam & his séed through Christ: & afterward re∣nued the same promise w^c Noe, Abra∣ham, Moses & Dauid, and the other fa∣thers. And that y^e fathers did commu∣nicate with Christ, & were partakers of his goodnes, Paul the Apostle, w^c the whole scripture is a witnes. But this so great goodnes happened not to the fathers onely. For the promise was made vnto vs also, and the communi∣on of Christ was conueyed vnto vs, & is conueyed particularly vnto euery one of vs in holy baptisme, & also in the manifest preaching of the Gospel: moreouer we receiue y^e same by faith, by which we are ioyned to Christ, and are made his members. Therfore, as we are not void & w^cout Christ before y^e supper, but are quickened by him & made his members or partners: so in the verye action or celebration of the supper, y^e promise is renued vnto vs, and we renue & continue that fellow∣ship which we haue with Christ, by y^e body and bloud of Christe spiritually, truly participating his life and all his good giftes through faith. And by this meanes we eate the Lords body, and drinke his bloud. Moreouer, the Lord doth visibly declare & scale vnto vs y^e spirituall cōmunion & promise of life made through Christ by visible signes, to wit, the banquet of bread and wine ioyned to his word or promise, name∣ly that he is the quickening bread and drinke: & that we (hauing receiued the signes by faith and obedience) beeing therto sealed, do take vppon vs y^e pro∣mise & communion of Christe, by im∣printing or transferring into our bo∣dies the seale or sacrament of y^e body and bloud of Christ. Of which thing y^e Apostle hath also intreated in the first Corinth. cap. 10. And also to the Rom. cap. 4. & we also haue said more there∣of in the generall treatise of the sacra∣ments. But before I intreate further * 1.1006 of other ends of the supper consisting in the description thereof, I wil recite what othersome allege of the promise and communion of Christ. They con∣demne our doctrine as hereticall. For they contend that the lord promised y^e hee would giue vnto the faithfull his very body & bloud, to be eaten & dron∣ken vnder the forme of bread & wine, therfore it must by al meanes and w^c∣out al contradiction be beléeued, that y^e bread is the Lords naturall body, and the wine his bloud, & that these ought to be eaten and dronken not only spi∣ritually, but also corporally, vnto life euerlasting. And that Christ is bodily present in the supper, and y^e the bread is his body, & the wine his bloud, thus they proue: That which the lord spea∣keth cānot be false, for he is the trueth it selfe. But he saith that the bread is his body, & the wine his bloud, There∣fore the bread and wine of the sacra∣ment, are verily, really, and essential∣ly the body & bloud of Christ. Whiche trueth, they say, must simply he belée∣ued, although reason it selfe, the whole

world, all senses, and nature it selfe be against it. We answere, y^e in déede all things are very true which y^e Lord hath spoken, who is truth it selfe: but in that sense which he himself said and vnderstood, not in that meaning which we wil inforce vpō his words. Wher∣fore, before all things we must search out the true sense of the Lords words in the supper, This is my body, This is my bloud, &c. These men crye out saying, that the Lords words ought to * 1.1007 be expounded simply, & according to y^e letter. For they are wordes of the testament: and the same would not haue his words to be taken by a trope of figure. But wee say that all the E∣uangelical and apostolical bookes are numbered vnder y^e name of the testa∣ment, & therefore throughout all and euery place of the Scripture, nothing must be corrupted, nothing added, no∣thing taken away, vnlesse we will be subiect to the curse Wée are also con∣streined to confesse, y^t there be infinite sentences in the holy scripturs, which if we will procéede to expound simply according to the letter, we shall ouer∣throw the whole scripture & the true faith, or we shall séeme to goe about to reproue the scriptures of lyes or con∣tradictiō. I wil bring forth one of two examples of this sort. The Euāgelist S. John writeth. The word became flesh. Now if we wil cleaue to the ve∣ry words, then must we say that God was chaunged into man. But foras∣much as this sense is contrary to the faith and the scriptures, For God is immutable: and Christ is perfect God and man without all mingling or con∣uerting of naturs, but remayning stil in their ownepropertics, and so do we admit this exposition, which declareth that the word toke flesh, and that God was made man. And this sense is not against scripture. For Paul saith that the sonne of God neuer toke vpon him the nature of angels, but the séede of Abraham. And therefore y^e eatholique fathers, together with the apostle, doe expoūd this word Est, is, by this word Assumpsit, toke vppon him. Whereof Theodoret hath intreated at large in his Polymorphus, Dialog. 1. Againe, y^e Lord saith in the same John, The fa∣ther is greater than I: we should make an inequalitie in adoring the Trinitie if wee should contend that the Lordes words are simply to be vnderstood w^t∣out interpretation. But by cōference of other places (taking aduise of faith) we say that the sonne is equall with the father touching his diuinitie, but inferiour vnto him in respect of his hu∣manitie, according to that saying of y^e prophete, which is alleged by the Apo∣stle to that purpose, Thou hast made him litle inferiour to the angels. We read in y^e Eospell, that Christ our lord had brethren, and that S. John the A∣postle was called the sonn of Marie, & Marie called the mother of John. But who, vnlesse he were infected with the heresie of Heluidius wil stand herein, that these places are to be expounded according to the letter? specially since other places of the scripture do mani∣festly proue that they were called bre∣thren, which in déede were brothers & sisters children, cousen germans, kins∣men, or néere of bloud: also y^e circum∣stāces of the place in the 19. cap. of S. John, proue that Marie was commit∣ted to John as a mother to her sonne. Wherefore if they haue a desire stil to wrangle, as hetherto at their owne pleasures wee haue by proofe founde them to doe, crying out and in crying to repeate, This is my bodie, This is my bloud, This is, This is, This is, This is, Is, Is, Is: Wée will

also repeate, The woord was made was made, was made flesh. The father is, is, is, greater than I. Christ hath bre∣thren, I say he hath brethren, hee hath brethren. The scripture hath so. The trueth sayeth so. But tell mee nowe, what commoditie shal there redound to the Church by these troublesome & odious outcries, and most froward contentions? Howe shall the hearers be edified? Howe shal y^e glorie of God be enlarged? How shal y^t truth be set forth? Necessitie therfore cōstreyneth vs to confesse, that in some places wée must forsake the letter, but not the sense, and that sense is to be allowed which faith it selfe, w^c other places of scripture conferred with it, and final∣ly the circumstances of the place, the first being compared with the last, do yeld as it were of their owne accord. Howbeit we also cry out, and repeate againe and againe, that we ought not without great cause to goe from the simplicitie of the word. But when as the absurditie, not of reason but of * 1.1008 pietie, and the repugnancie of the Scriptures, and contrarietie to the articles of oure faith, doe inforce vs, then we say, affirme, and cōtend, that it is godly, yea, necessarie to departe from the letter, and from the simpli∣citie of the words. And that these pla∣ces which we alledged euen now, doe constreine vs to depart from the let∣ter in these words of the Lord, This is my bodie, This is my bloud, wée will proue by most sound arguments taken out of y^e sciptures, when I haue first briefly declared the true & aun∣cient sense & meaning of those vsuall and solemne words.

The Lord sitting at the selfe same table with his disciples, reached the * 1.1009 bread vnto them with his owne hand. And he hauing only one true, humane and natural body, with the very same bodie of his deliuered bread vnto his disciples, and not a body either of any other mans, or that of his owne. Neither doeth that trouble vs whiche S. Augustine reciteth of Dauid, in ex∣pounding the 33. Psalm: And he was borne in his owne hands: where vnto he addeth immediatly: Who is borne in his owne handes? A man may bee borne in the hands of other men, but none can be borne in his owne. This is therefore ment of Dauid, not of Christ. For Christe was borne in his owne handes, when as commending his very body vnto them he said: This is my body. For that body was borne in his owne handes. For by these wordes S. Augustine doth not feigne that Christ hath two humane bodies, but he meaneth that the humane body bare in his handes the Sacramentall bodie, that is to say, the bread, which is the sacrament of the true body. For he speaketh plainely saying, He cōmen∣ding his body, bare that body in his owne hands. For in y^e second sermon almost in the same words being but a litle chaunged, he saith: How was he borne in his owne hands? For whē he had commended his body, & bloud, he toke that in his handes whiche the faithful know: and after a sort he bare himselfe when he said, This is my bo∣die. By which words he manifestly de clared, that he ment not that Christ in his naturall body deliuered his natu∣rall body to his disciples: but y^e which the faithful do know, to wit, the sacra∣ment or mysterie. For it followeth, And hee bare himselfe after a sort, (I pray you marke this saying, After a sort) when hee said this is my body. Wherfore those solemne words, This is my body whiche is broken for you: And likewise, this is my bloud which

is shedd for you, can haue none other sense thā this, This is a cōmemorati∣on, memoriall or remembrance, signe or sacrament of my bodie which is gi∣uen for you. This cup, or rather the wine in the cup, signifieth or represen∣teth vnto you my bloud, whiche was once shed for you. For there followeth in the Lords solemne words y^t which notably confirmeth this meaning, Do this in the remēbrance of me. As if he should say, Now am I present w^t you before your eyes: I shall die, & ascend vp into heauen, & then shall this holy bread & wine be a memorial or token of my body and bloud giuen & shed for you. Then breake the bread & eate it, distribute the cup and drink it, and do this in the remembrance of me, pray∣sing my benefits bestowed on you in redéeming you, & giuing you life. Al∣thoughe this interpretation bee most slaunderously reuiled and become ab∣hominable in the sight of many, yet is it manifest to be the true, proper and most auncient interpretation of all o∣ther. Tertul. lib. 4. contra Mart. saith, Christ taking the bread and distribu∣ting it to his disciples, made it his bo∣die, in saying, This is my body, that is to say, the figure of my bodie. Hierom vpon S. Matt. Gospel saith, That like as in y^e prefiguring of Christ, Melchi∣sedech the priest of almightie God had done in bringing forth bread & wine, so he might represent the truth of his bodie. Chrysostome also in his 83. ho∣milie vpon Matt. If Iesus be not dead (saith he) whose token & signe is this sacrifice. Ambrose vppon the first to the Corinthians, cap. 11. Because wee be deliuered by the Lords death (saith he) being mindeful thereof in eating & drinking, we do signifie the flesh and the bloud whiche were offered for vs. Au. Aug. also in many places heapeth vpp many speaches like to this same kind of speach. The bloud is the soule, The rock was Christ, And This is my body. Let vs heare then what he saith of these speaches, that we may vnder∣stand what he thinketh of the true in∣terpretation of this text, This is my body. In the 3. booke of Questions in the 57. question vppon Leuiticus, hee saith, It remayneth that that be called the soule whiche signifieth the soule. For the thing that signifieth is wont to be called by the name of that thing whiche it signifieth: as it is written, The seuen eares of wheate are seuen yeares. He said not, doe signifie seuen yeres. And seuen oxen are seuē yeres, and many such like. In like sort it is said, The rocke was Christ. Hee said not, The rock signifieth Christ, but as though it were so in deede, whiche is not the same in substance, but by sig∣nification. So likewise the bloud, bee∣cause thrugh a certeine vital substāce in it, signifieth the soule, in the sacra∣ments is called the soule. Thus far he. The same Augustine also against A∣dimantus, cap. 12. saith, So is bloud the soule, like as the rock was Christ. And againe in y^e same place he saith, I may also expoūd that that precept of the bloud and soule of the beast, &c. con∣sisteth in the signe. For the lord dou∣ted not to say, This is my body, when he gaue the signe of his body. Thus much Augustine. There is no foole so doultish y^t will say, that these wordes of Augustine are darcke or doubtfull. Who so liste maye add here vnto that which the same authour hath plainely written concerning figuratiue spéech Libro. 2. Contra Aduers. Legis. Cap. 9.

But let vs leaue off to cite mens testimonies cōcerning the proper and * 1.1010 most auncient exposition of Christes

wordes, This is my bodie. Let vs ra∣ther procéede to alledge sounde argu∣ments out of y^e scriptures, as we pro∣mised to do, thereby to proue that wée must sometime of necessitie depart from the letter, & that Christes words are accordingly as I haue said to bée expounded by a figure.

First, it is euident that the Lord at this present instituted a Sacrament: whereby it is manifest, that the Lord spake after the same manner as he is wont to speake in other places of the scripture concerning sacraments, as when he saith that circumcision is the Lords couenaunt, the lambe y^e Lords Passeouer, that sacrifices are sinnes and sanctifications, baptisme the wa∣ter of regeneration. But we declared in the sixt sermon of this Decade, that all these kindes of speaches remaine to be expoūded. This saying or spéech therefore is to be expounded: This is my bodie, This is my bloud, because it is sacramentall. For it receiued y^e common interpretation, whiche most truly and for certeinty was vsed and receiued by the catholique church, euer since the time of the Apostles: yea, and euer since the time of y^e Patriarches vnto this day, to wit, that signes do re∣ceiue the termes and names of those things that are signified, so that there∣by they receiue no part of their sub∣stance, but do stil continue & remaine in their owne proper nature. For this cause it cōmeth to passe, that our Lord Christe in the Gospell written by S. Luke, did ioyne y^e banquet of y^e Passe∣ouer w^t this our lordes supper, in such sort, that he substituted this in y^e place of the other, that it should not séeme straunge if he said in this our supper, This is my body, for in y^e solemnizing of y^e feast of Passeouer, it is thus said: The lambe is the Lords Passeouer. Which kind of speach was not darke to be vnderstoode by the Apostles, who vnderstoode that this lambe was a re∣membrance of y^e passage once past. By that meanes also they vnderstood, that the Lords bread, giuen vnto them by the Lord, is a remembrance of his bo∣dy. For in other matters of much lesse weight, they diligētly questioned and inquired of the Lord, touching y^e pro∣per sense & signification of the words. But of these woordes they neuer once doubted or asked any question. For al sacramental spéeches were to the holy fathers very wel knowen. Moreouer, if we continue to vnderstand y^e words of the supper simply according to the letter, it followeth that the Lord hath deliuered vnto vs his body and bloud corporally to be receiued. And, I pray you, to what ende should hee deliuer them, but that we receiuing them cor∣porally, might liue. But the vniuersal canonical scripture teacheth y^t our life or saluation, & our iustificatiō cōsisteth in faith only, which we repose in y^e bo∣dy which was giuen & the bloud shedd for vs (which is y^e spiritual eating) not in any work of ours, much lesse in the bodily eating of Christes body, whiche he sheweth in another place to be no∣thing auaileable. Then since there is but one meanes and that most simple wherby to obteine life and iustificati∣on, to wit, by faith only, not by y^e work of our eating, neither is the scripture repugnant to it selfe, surely the Lord hath not instituted any such worke of eating: & therefore the solemne words of the supper do admit some other ex∣position. If y^e bread were y^e lords true and natural body, it must néeds follow y^e euen the wicked being partakers of this bread, shuld eate Christs body, & that verily his flesh shuld be meate to feed the bellie: since they y^t eate it, lack

both mindes & faith. But all holy men abhorre that thought as absurd & most vnworthie: of whiche matter I will intreate more hereafter. Therfore the saying of Christ, This is my body, ad∣mitteth an expositiō. The whole vni∣uersal canonical scripture witnesseth, y^t our Lord Iesus Christ toke a body of the vndefiled virgin consubstantial in al poincts vnto our bodies that is to say, an humane bodie, yea, y^t hee was made like to vs in all respectes, except sinne. Nowe it is manifest that he spake of his true sensible bodie, when he sayeth, This is my body. For he ad∣deth, Whiche is broken or giuen for you. But the true, natural, sensible, or humane body was deliuered and died for vs. But this appeareth not in the bread, or vnder the bread. Wherefore the Lords words must be expounded. Surely, if it had béene the Lords will to make his body of bread & his bloud of wine, according to y^e power wherby he made all thinges with his word, as soone ••s euer he had said, This is my body, the bread had béene the body of Christ, and that very body whereof he spake, mortall, passible, to be felt and séene. For he spake the word and they were made, he commaunded and they were created. He said, let ther be light, and light was made, and such kind of light as might be perceiued and did shine. But in y^e supper we sée nothing in Christes hands but bread, no body. And therfore it was not our sauiours meaning by these words, This is my bodie, to create or make his body of the bread. For if he had ment so to do, surely it had béene done. Neither is there any cause why they should here as it were, casting their mistes before our eyes, and applie their coloured in∣terpretations vnto a rotten construc∣tion, vsing wordes, vnspe••keably, su∣pernaturally, inuisibly, not qualitiue∣ly, not quantiuely, not as in a place. For by these termes, they intending in y^e meane while to bring some other thing to passe, doe by the wonderfull iudgement of God, quite subuert and ouerthrow all that is their owne. For if this their mysterie be vnspeakable, why then do they vse these termes, es∣sentially, substantially, really, corpo∣rally? For they that speake so, doe ••••∣ter truly and set down the manner of his presence. If the bread be sup••rna∣turally the body of Christ, why th•••• do they ad naturally? And if the bread be Christes bodie inuisibly, then can it not be corporally, neither can it be a true body, whose propertie is to be vi∣sible. Who would not laugh if hee should heare that fire burnt and gaue no heate, and that light did shine and gaue no light? If he be not present in qualitie, quantitie, and as in a place, then is he not corporally present. For I pray you, are not qualities, quanti∣ties, and place belonging to the body? Hearken what Augustine saith vnto Dardanus touching the presence of God, Take (saith he) space of place frō bodies, and they shalbe no where, and because they shalbee no where, they shal not be at al. Take the bodies thē∣selues from the qualities of bodies, & they shalbe no where, and therfore it must needes be they cannot be at all. Let not vs therfore robb or spoile the Lords bodie of the properties thereof, and so denie the trueth of his bodie. A∣gaine y^t we bring not so many contra∣ry and absurd things into one and the same opinion, we interprete y^e words of the Lord, This is my bodie, this is a memorall or remembrance of my body: or else, This signifieth my bo∣dy. Moreouer, if this word, Est, Is, be to bée vnderstoode substantiuely

in the Lordes words, This is my bo∣dy, it followeth then, that the breade is chaunged into Christes body. But that this is not so, all our senses doe witnesse, the verie substance remay∣ning, not onely the accidentes of the breade. It is necessarie therefore that our aduersaries doe vnderstand, that in this, with this, or vnder this, is Christes body. But so are they gone from the simplicitie of the Lordes wordes, who sayde, This is my body: and not, vnder this is my body.

Againe, if we we be so tyed to the words aboue recited, that vpon paine of sacrilege we may not starte from them an haires breadth, I beséeche you then, how durst Luke and Paule recite the words which belong to the cup, farre otherwise than Matthewe and Marke? For these two doe sette downe the wordes belonging to the cup in this sorte: This is my bloude which is of the new Testament, whi∣che is shead for manye for remissi∣on of their sinnes. But they two re∣cite them thus: This cup beeing the newe Testament through my bloud, whiche is shead for you: And, This cuppe is the newe Testament in my bloud. But shal we thinke that there is no difference betwéene the bloude of Christe and the newe Testament? S. Paule defineth the newe Testa∣ment after Ieremie, to be a full re∣mission of all sinnes. And the self same sayth, that this remission of sinnes is obteined through the bloud of Christ. But who will so impudently con∣tend, as will dare to affirme that the verie cup, or the wine in the cup is really and substantially the remissi∣on of sinnes? What cause is there if wee holde on and sticke precisely to the letter, why we should be forced to confesse that the cuppe, not the wine, nor the drinke, is eyther the bloude of Christ, eyther the newe Testament, or the remission of sinnes. For the Lord sayth not, This wine, but, This cup. Howbeit in this place to avoyde absurditie, wee willingly admitte a trope: wherfore thē are we not indif∣ferēt in a matter of equal importāce? Therfore like as the cup or the wine is the Testament or remission of sin∣nes, so likewise the cup or the wine is Christes bloude, and in like maner also the breade is Christes body. But y^e cup is not substantially the remissiō of sinnes, or bloud, but the sacrament of Christes bloude, whereby the new Testament was dedicated, & full re∣mission of sinnes obteyned for vs: therefore the breade is the bodye of Christe, bycause it is the sacramente of the body of Christ.

Surely it is a strong and firme argumente that wee haue brought foorth: and of no lesse force and stren∣gthe, we hope, is that behinde whiche we will nowe bring foorth. The Lord at the celebrating of the holy supper, sayth: Doe ye this in the remēbrance of me. These wordes do not import, that we should determine them to be really present, whome we ought to remember. For who shall be sayde to remember those things, which he be∣holdeth before him in presence? But we must not goe from the simple sig∣nification of remembrance or memo∣rie, specially since Paule sayth, De∣clare the Lords death vntill he come. For thus wee gather thereby: Hee, whose remembrance is repeated vn∣till hee come or returne, hee surely is not counted to be present, but is loo∣ked for to come: therfore the Lords body which was giuen for vs, the re∣membraunce whereof is celebrated in the mysticall Supper, is not pre∣sent,

but is looked for to come.

Now those places, touching Chri∣stes leauing the world and departing hence, doe not simply admit the in∣terpretation of the words of the sup∣per. It is expedient for you (saith he) * 1.1011 that I depart. For if I goe not away the cōforter shal not come vnto you. But if I depart from you, then will I send him vnto you. Also, I went from the father, and came into the worlde: Againe, I leaue the world, and go to the father. And againe, And hence∣foorth I am not in the worlde, but these are in the worlde, and I come vnto thee. These sayinges true∣ly are repugnaunt: That he went hence, That he is no longer in the world, That he left the worlde, and that his natural body is in the world, and that verily it is giuen and recey∣ued really and substantially in the Supper. Neyther is it lawfull figu∣ratiuely to interpret the testimonies whiche are brought foorth of Sainte Iohns Gospel, concerning Christes departure. For the Apostles doe con∣fesse, that the Lord spake plainely or simply without any parable. In so much therefore as the Apostles do te∣stifie that this speach of the Lord was simple and simply pronounced, it is needeful that those other wordes whi∣che are contrarie vnto these, This is my body, be expounded by a figure, that the Scripture be not repugnant

Moreouer, those places whiche to it selfe. beare recorde that Christes bodie, after the resurrection was circum∣scribed by place, seene and felt, which also doe make a difference betwéene Christes body clarified and the ange∣licall spirites (where, by the way we may sée, that here is no place left for the deuice of the definitiue meane) do not admit the bare interpretation of the solemne wordes of the Lorde. * 1.1012 The Angels say, He is risen, he is not here. Beholde the place where they layde him. Also, He shall goe before you into Galilee, there shall you see him. And againe, he him selfe saythe * 1.1013 to his disciples, Feele me, and see: A spirite hath not fleshe and bones as you see mee haue. These sayinges of the clarified body (which is that whi∣che ascended, and sitteth at the righte hande of the father) repugne wholy with vbiquitie, or being in euerie place, and the insensibilitie of Chri∣stes body: whiche notwithstanding must néedes be graunted, if we pro∣céede to inforce the reall presence of Christes bodye out of the wordes of the supper simply vnderstood. Wher∣vnto belongeth that whiche the Apo∣stle disputing of the resurrection of * 1.1014 the deade, sayth: If the deade doe not rise, neyther is Christe risen. But, Christe is risen being the first fruites of them that sleepe: and therefore shall wee rise also. Wherefore, by our owne bodies being raysed againe it appeareth, what manner of bodye Christes glorious body was, or is, wherevnto our bodies are made like. But our bodyes shall be true bodyes, consisting of sinewes, veynes, fleshe, skinne and bones, visible not inuisi∣ble, and remayning in some certeine place in heauen, not euerie where: wherevpon it foloweth that the lords bodye is not inuisible and euerie where. But if any man thinke that to be no good argument whiche is fet from our raysed bodyes to the Lords raysed body, or contrariwise, let him * 1.1015 accuse Saint Paul, who hath taught vs this by his example. Therefore the Catholique and righte auncient fayth constreyneth vs to expound the

wordes of the Supper by a trope or figure.

Finally, when as the Capernaites had hearde the Lord dispute touching the eating of his body and drinking of his bloud, and did thinke and ima∣gine of a carnall eating and drink∣ing, he sayde that he would ascend in∣to heauen: to wit, that they shoulde not thinke on the eating of his natu∣rall body, since in the selfe same body he would ascend into heauen. Ney∣ther is there lefte here any place for the newe and friuolous deuice of cer∣teine men, whiche feigne that to as∣cend into heauen, is nothing els than to lay downe the weake state and * 1.1016 condition thereof, and to receiue a supernaturall. For Sainte Luke, whome altogether we muste rather * 1.1017 beléeue than suche subtile deuises or rather follies, saith that the Lord was lifted vp on highe, and carried vp in∣to heauen from the sight of his disci∣ples: moreouer, that his body was receyned by a cloude: and that his disciples looked vp into heauen after him, vntill they heard the Angels say vnto them, that he would returne a∣gaine in the verie same manner alto∣gether as they saw him depart away. But who knoweth not that he shall come againe in the cloudes of heauē? Therfore heauen into which the lord ascended, is the name of a place, not of a state or condition. Also in the gos∣pell he promiseth vs a place with him selfe, saying, If I go to prepare you a * 1.1018 place, I will come againe, and take you vnto me, that where I am, there you may be also. Yea, he layd downe all the conditions and infirmities of a mortall body in his resurrection, so that he had no néed to lay them down at his ascension.

I suppose that there is none of the faythfull that will denye, that the Lorde instituted nothing to vs in vaine, or without some singular and speciall commoditie to vs. But when the Lorde sayde in the Gospell, that his fleshe being corporally eaten, a∣uayled nothing: where he speaketh of none other body than of that verie same whereof he spake in the words of the Supper, to wit, whiche he gaue for vs: it followeth without all con∣tradiction, that the Lorde deliuered nothing vnto vs in the Supper, but that would profite vs. But he should haue deliuered that which would not haue profited vs, if hee had giuen vs his body to be eaten corporally. It is euident therefore that it is very ne∣cessarie the wordes of the Supper shoulde be expounded. Herevnto belongeth the notable prophecie, and manifest commaundement of oure Lorde Iesus Christe, saying in the Gospell: Then if they shall say vnto you, Loe, here is Christe, or there is * 1.1019 Christe, doe not beleeue. For there shal arise false Christes and false pro∣phetes, and they shall worke greate signes and wonders, so that if it were possible the verie elect shall bee bro∣ught into errour. Beholde, I haue tolde you before. If therefore they shall say vnto you, Beholde where he is in the wildernesse, goe not foorth. Behold where he is in the innermost parts of the house, (in y^e closets or cof∣fers, I say: For this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth the most secrete and inner∣most partes of all the house, wherein we vse to lay vp those things whiche we would haue safest kept, which in Dutche we call Schryn, schloss; vnd ghalt) doe not beleeue. For like as the lightning goeth out of the east & ap∣peareth

euen vnto the west, so shall the cōming of the sonne of man bee. But although this place is vsed to be expounded by many, of the calami∣ties of the Iewes, yet that can not be denyed, whiche S. Hierome also him selfe confesseth, that in the same like∣wise the destinie of all the worlde is prophecied of, euen vnto the end ther∣of. Wherefore this place which we haue alledged, is concluded with the saying concerning Christes last com∣ming into the worlde at the daye of iudgement. And moreouer it cannot be denyed, that the Lorde doth abso∣lutely condemne that doctrine that defendeth that Christe remaineth or is presente, in diuers places of the world in boxes or close places: whi∣che not only the books of the teachers of transubstantiation are séene to do, but also tabernacles whiche are erec∣ted vnto Christes body (whiche they call meate tentes) also chapells with famous temples and monasteries. In all and euerie one of those places, I say, they shewe vs Christe, saying, Lo here is Christ, and there is Christ, Behold the breade of Angels. Christe is wholy in all these sacrifices, and he is fully and wholy in euery parte of them, euen in suche sorte as he was when hee was borne of the virgine Marie, and houng vppon the crosse. Which thing they by and by confirm by myracles and wonders, they also set it foorthe with circumstaunce of wordes, saying, that so greate myste∣ries are not to be inquired of, but sim¦ply to be beléeued. And that these thinges were wrought vnspeakably and inuisibly by the omnipotencie of God.

Neyther did the Lorde dissemble howe muche this errour shoulde in∣crease. There shall be suche plentie, suche great numbers of people that receiue this errour, and running af∣ter Christe into the desarts & inner∣most places of the houses, y^e the very e∣lect shalbe in danger. But in y^e mean while in so great perill and daunger of thinges, what doth Christ teach his elect to do? Immediately he addeth, Do not beleue. What, do not beleue? That Christe is here or there vppon earth, in the wildernesse, or in the in∣nermost partes of the house, or euen in the middest of the cities, or in the fieldes. He addeth moreouer, Goe not foorth. Followe not the multitude which by distance of place séeketh for Christe, as if he were yet conuersant vpon the earth. Therefore nowe, if so be the whole world, and all the coun∣sels in the world, all the kinges and princes, yea, if all the Angels and Saintes should commaund vs to be∣léeue, that Christ is here or there cor∣porally: yet the commaundement of our only redéemer Iesus Christe, the sonne of God, the father of wisedome, by whome all thinges were made, who forbiddeth vs to beleue the same, ought to be of that authoritie among all the godly, that they may knowe that they muste not beléeue as crea∣tures commaūd them, but as the cre∣atour hath commaunded them. Yea moreouer, the Lorde vouchsafeth in this verie same place of the Gospell, to giue vs a reson of his doctrine. For why must we not beléeue that Christe is conuersant or bodily present vpon the earth, but inuisibly? Bycause, like as the lightening goeth foorth of the East and appeareth in the West, so shall the comming of the Sonne of man be. Which is as much as if he had sayde: The Sonne of God came once humbly into the earthe, to re∣déeme vs throughe his humilitie and

death on the crosse, which thing being finished, he forsooke the earth and as∣cended into heauen, and sitteth on the right hand of the father: from thence he shall not returne into these our re∣gions, but to iudgement. But then shal he appeare glorious, noble, to be séene of all men as it were the moste cleare sunne, yea, rather like a light∣ning right terrible to all the wicked. And therefore there is no cause, why from the time of his ascension vntill his comming to iudgement, we shuld looke for him to come inuisibly, and to remayne with vs corporally present. S. Hierome expounding the same place, sayth: This also must be sayd, that the second comming of oure sa∣uiour shall not be shewed in humili∣tie as before, but in glory. It were a foolishe part therefore to seeke him in a little corner, or in some secrete place, who is the light of the whole world. Thus farre he. But least I may séeme to stay my self vpon some humane authoritie, I will rehearse that whiche S. Paule teacheth vs in his Epistle to the Hebrues, saying: Christ appeared once before the end of the worlde, to put away sinne by * 1.1020 offering vp of him selfe. And for as much as it is appointed to men once to dye, and after this commeth the iudgement: euen so Christe being once offered vp to take away the sin∣nes of many, shal the second time be seene of them withoute sinne, who looke for him to their saluation. Bi∣cause therefore our Lorde came once into the worlde, hee was once of∣fered vp, but he shall come againe, or the second time, at the ende of the world, truely he commeth not againe euerie day into the worlde. And by∣cause he hath forbidden vs to beléeue, if any man should shewe him present here or there vnto vs in this worlde: it must néedes followe that he may be shewed present here or there, 〈◊〉〈◊〉▪ in all places where the Sacrament of thankesgiuing is celebrated, if wee will vnderstand the wordes of the Supper according to the letter: ther∣fore it followeth without all contra∣diction, by conference of places, that the wordes of the Lordes Supper ought not to be expounded according to the letter.

I thinke herewith I haue satisfied such as be not of a contentious dispo∣sition. For vndoubtedly their mea∣ning is, that we shoulde speake of the sacramentes sacramentally, and that sacramentall speaches ought to bée expounded sacramentally. Besides that, wee ought to beéeue nothing that is repugnaunt to the rule of be∣liefe. But the myracles and the om∣nipotencie of God, brought foorth and alledged in this place for the setting oute and persuading of an euill mat∣ter, they do no good at all, after so ma∣ny and manifest arguments of truth. Myracles are ioyned vnto the worde, as it were seales, whiche thing the * 1.1021 Lorde God him selfe testifieth in S. Marke. If then they be repugnaunt to the worde, and affirme that whiche the worde altogether denyeth: who will not perceiue them to be of that kynde of myracles, whereof the Apo∣stle speaketh in the second chapter of the second Epistle to the Thessaloni∣ans, and wherof we haue heard now that the lord gaue vs warning in the Gospell, that we should in no case be∣leue them? The lord can do al things, but therefore he doth not all things: The Prophete sayth, What so euer the Lord would do, that he did, both in heauen and in earth. Moreouer, he will not do such things as are contra∣rie

to his worde and his fayth, there∣fore he can not do that he will not do. Theodoretus in his thirde Dialogue intituled Polymorphus, sayth: The Lorde God will doe nothing that is not in him of his owne nature, but he can doe what euer he will, but he will doe suche things as are fit and agrée∣ing to his nature. Therfore sith God of his owne nature is true, he can not doe that whiche is contrarie to his worde. Other sounde writers doe adde: Not that hee can not doe all thinges, but that he will not doe that which is contrarie to his nature, and bycause it doth not become to doe a∣gainst him selfe.

In the meane season, I do expresly professe, y^t I condemne not or flatly * 1.1022 am against all manner of Christes presence in the Church, and in the ac∣tion also of the supper. For I am flat∣against that bodily presence of Christ in the breade, which the Papistes de∣fende and enforce vppon the Churche of GOD. But I confesse and ac∣knowledge with open mouth and sin∣cere heart, that spiritual, diuine, and quickening presence of oure Lorde Christe, both in the Supper and also out of the supper, wherby he continu∣eth to powre him selfe into vs, not by sings lackīg life, but by his holy spirit to make vs partakers of all his good graces, to iustifie, quicken, nourishe, susteine, and satisfie vs: whiche pre∣sence we doe also féele in our selues through fayth, by the whiche we are both susteyned, nourished, and satis∣fied. For Christe is the heade of his Churche: and we haue fellowshippe with him. But howe should a liuing bodie be without his heade? Howe should we be partakers of Christe, if we should not féele him present, yea, liuing and working in vs? But of these matters wee haue also intrea∣ted more at large in place cōuenient.

Some there are, I knowe well e∣noughe, who otherwise are not iniu∣rious to the trueth, which gainesay these things, crying out, that by this reason the manner of Christes pre∣sence in the Supper is not fully e∣nough expressed, especially since hée him selfe also hath sayde elsewhere, Beholde I am with you continually * 1.1023 vnto the worldes ende. I, saythe he, wholy, not my power or diuinitie, not my spirit, nor my strength. More∣ouer, it is a haza••d••, least we should séeme to teare Christe in péeces, sée∣ing that he cannot be wholy with vs, vnlesse he be present with vs as well in body as in diuinitie. But we wō∣der what is in their heades. Do they not vnderstand that the Lord in that diuine talke, spoken both in the verie Supper, and also immediately after the supper, did beate vpon nothing so muche as y^e very same thing against which they set shoulder, to wit, that Christe would be absent in body, but present in spirit: & that this presence wold be more profitable to the church than his bodily presence? Do they not also vnderstande, wherefore he tooke fleshe, and was nayled on the Crosse, that is to say, what the effect and vse is of Christes body, to wit, that the sacrifice of his body being once offe∣red for vs vppon earth, he might car∣rie the same vppe into heauen, in to∣ken that both oure bodies and soules after oure death shall through his me∣rite be also carried thither? There∣fore after that the Lordes body had fulfilled on earth that whiche it came to fulfill, there is no cause why it should doe any thing else vpon earth.

He nowe sitteth, and ought to sit at

the right hande of the father, that he may drawe all vs thither vnto him. If there be any that doth not yet ful∣ly beléeue that which we say, let him reade the doctrine of Sainte Paule the Apostle in the ninthe and tenthe Chapters of his Epistle to the He∣brues. Let him also reade the four∣téenth and sixtéenth chapters of Saint Iohns Gospell. But if it be a plea∣sure to them to hale at the gable of contention, and to sticke precisely as well to these wordes of the Lorde, I am with you vnto the worldes ende, as to these, This is my body, This is my bloud, let them then expound to me these holy testimonies of the holy Scripture. Paule sayth that Christe dwelleth in our harts, and that Christ liueth in him, and he in Christe. The Lorde saythe to the théefe, This day shalt thou bee with me in Paradise. And the Euangelist saith of the Lord being dead, They layde him into the sepulchre. The Scripture sayth not, They layde fleshe and bones into the sepulchre: but, They layde him into the sepulchre. The Lorde sayde not to the théefe, Thy soule shall be with my spirite or soule in Paradise: But, Verily I say vnto thee, this day shalt thou be with me in Paradise. Ney∣ther dothe Sainte Paule say, that Christes spirite and life doth liue in him, or dwell in our heartes: But he sayth simply, That Christ doth dwell in our heartes.

But who is so foolishe and giuen to contention, that for these wordes and places of the Scripture, will con∣tend that Christes diuinitie was bu∣ryed with his body, that Christes bo∣dy was with his soule that same daye in Paradise in which either of thē de∣parted this life, that Christes body to∣gether with his spirit dwelleth in the harts of the faithful & liueth in Paul, & that Paule liueth in Christes flesh? Al men doe willingly admit the catho∣lique sense of the catholique Churche gathered out of y^e word of god, name∣ly that Christ in his spirite is present in his Churche euen to the worldes ende, but absent in body, and that the théefes soule was that day present in Paradise with Christes soule, not with his bodye. So iudgeth it also of the residue. But if any man mi∣strust myne interpretation, let him heare S. August. in his treatise vpon Iohn, saying thus, He speketh of the presence of his body, when hee sayth, the poore you shal always haue with you, but mee shall you not haue al∣wayes. For in respect of his maiestie, of his prouidence, & of his vnspeak∣able grace, is that fulfilled which hee spake, Behold I am with you always, euen to the worldes end. But in res∣pect of the fleshe which the woorde tooke vpon it, in respect that he was borne of the virgine, that he was takē by the Iewes, that hee was nayled to the Crosse, that hee was taken downe from the Crosse, that hee was woond in a sheete, that he was layde into the sepulchre, that hee was manifested in the resurrection, you shall not haue me with you alwayes. And why so? Bycause hee was conuersant as touching his bodily presence, four∣tie dayes with his disciples, and they accompanying him, but not follow∣ing him, hee ascended into heauen: And is not here. For there he sitteth at the right hand of the father. And hée is héere: For hee is not gone hence in respect of the presence of his maiestie. Thus farre Sainte Au∣gustine.

But if they yet procéede, not re∣garding

all this that we haue sayd, to vrge that saying of the Lorde out of Matthewe, Behold, I, euen I, I say, am 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with you: we will also ob∣iect againste them this saying of the Lord, and the same out of the Gospel, It is expediēt for you that I (we here they haue also this worde I) doe de∣part: we obiect also against them this testimonie of the angels out of Luke: This Iesus which is takē vp 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from you into heauen, &c. They shal be at lengthe constreyned, whether they will or no, to reconcile such pla∣ces as séeme to be repugnant, and to admitte the generall vnderstanding whiche we haue alledged and defen∣ded hitherto.

Neyther is there here any daun∣ger * 1.1024 of diuiding Christe: neyther di∣uide we Christes person with Nesto∣rius, since we defend the proprietie of bothe natures in Christe against the Eutychians. While Christ our Lorde in body was yet conuersant vpon the earth, hee him selfe witnesseth in the Gospell, that neuerthelesse he was al∣so in the heauens. And in déed Christ, who was bothe God and man, all at one time, was then in heauen when he was crucified and conuersant vp∣on earth, although his body was not crucified in the heauens. But as Christ diuided not him selfe, although being in heauen, he was notwithstā∣ding conuersant and crucified in bo∣dy vpon earth, not in heauen: so ney∣ther do we diuide Christe who is both God and man, although we say he is present with vs when we celebrate the supper, and that we communicat with him: yet neuerthelesse we af∣firme that in his body he remayneth in heauen, where hee sitteth at the right hand of the father: and so let vs keepe our selues within the compasse of the Scripture. Of this matter I haue reasoned at large, where I haue intreated of one person, and of bothe natures in Christ vnpermixed.

Hitherto haue I spoken of the na∣turall meaning of the wordes of the Lordes Supper as briefly and plain∣ly as possibly I could. Touching the place of Paule in the first to the Co∣rinthians, chap. 10. The cup of bles∣sing which we blesse, &c. with suche other textes, which are alledged to proue bodily presence, I shal not néed to vse many wordes: for wee haue handled that place already once or twise.

It remayneth therefore that wee examine and weyghe what they deli∣uer * 1.1025 vnto vs touching the eating of Christes body, and also what the Ca∣nonicall scriptures doe teache to be thought of that eating. What, say they, the lord hath promised, the same most surely and fully he performeth. They adde, But he promised that he would giue vs his true body and ve∣ry bloude to be eaten and brunken in the fourme of breade and wine vnto euerlasting life. They gather, There∣fore he hath giuen his verie body and bloude to the saythfull, vnder the forme of breade and wine, for meate and drinke to euerlasting life.

Whervpon it must be eaten corpo∣rally as it is corporall. To the con∣firmation whereof, they alledge the Lordes words as they are written in the 6. chapter of Iohns Gospell. We answere, God most perfectly and ful∣ly perfourmeth that which hee hath promised, but wee adde, that he per∣fourmeth not according to that mea∣ning that we deuise, but as his worde truely importeth. We must therfore sée first of all, in what sense the Lord * 1.1026 promised to giue his flesh for breade,

and his bloud for drinke to the faith∣full: and next how we ought to eate his flesh, and how to drink his bloud. These thinges truly which the Lord promiseth heere are wel-nigh all alle∣gories & Parables. The Lorde pro∣miseth that he wil giue vs his sleshfor bread or meat, & his bloud for drink. But because meate and drincke are ordeined and giuen vnto men to pre∣serue their bodily life, and the Lorde in the 6. chapter of Iohn speaketh not of the life of the bodie but of the soule, there is a passage made from bodily thinges to spirituall thinges. When therefore the lorde promised that hée woulde giue vs his fleash for breade or meate, and his bloude for drink, what other thing did he promise vs, than that hée woulde giue his bodie to the death, and shed his bloude for the remission of sinnes? For by the death of Christe, wee are as it were by meate preserued and deliuered from death.

By Christes bloude wee are washed from sinne, & our soules are as it were with drincke spiritually drunken. Therefore the Lorde spea∣keth nothing héere of the bread of the lords supper, neither doth he promise that at the supper hee will make of bread his fleash, or that he would giue his bodie in fourme of bread. Then let this mine exposition of Christes wordes concerning the giueing of Christes bodie or fleash in the fourme of bread &c, be false and ••eigned, vn∣lesse I confirme the same by the wor∣des of Christe. The Lorde said in the Gospell, Seeke for the meate that perisheth not, but remayneth to life euerlasting, whiche the sonne of man shall giue vnto you. A little af∣ter by interpretation hee addeth, And the bread which I will giue vn∣to you is my fleash, which I will giue for the life of the worlde. I said that I would giue you breade or meate, (For this worde bread, is after the Hebrue manner vsed by the Lorde for meate, and all manner of suste∣naunce:) but saith he this bread or this meate is my flesh, and therefore I promise to giue you my fleashe, when I promise to giue you The Breade of Life. Héere haste thou expressely to vnderstande, that the Lorde by breade did not meane bodi∣ly bread, or the breade of the supper. But how doeth hée promise to giue his fleash for bread, that is to say, to be meate for vs, or to quicken vs? The Lorde repeateth this worde, I will giue, and saith, Whiche I will giue for the life of the worlde, I will giue it, that is to say, euen to y^e death, that through my death I may quic∣ken you. By dying therefore my fleash shall féede, that is to say, shall quicken. Thus muche concerning the promise of his fleash for breade: héereafter followeth of the eatinge thereof.

Like as the holy Scripture set∣teth downe in euery place without * 1.1027 trope or allegorie, that wee are made partakers of Christes death, or of his body which was giuen for the worlde vnto life, through faith: so al∣so in this presente place by a trope or allegorie, hee biddeth vs to eate and drink the fleash and bloud of Christe vnto euerlasting life. Therefore to eate Christes fleash and drinke his bloud, is nothing else but to beléeue that Christs body was giuen for vs, and his bloud sh••d for vs to the re∣mission of sinnes, and consequently, that were maine in Christ and haue Christ remaining in vs. For y^e faith whereof wee spake, is not onely an

imagination or thoughte concerning things past & excéeding our capacitie, but a most certeine assurance & a fée∣ling of heaue▪ly things receiued with∣in vs to our great commoditie. For therefore not only faith, but also the vertue & force of faith is by the Lord signified in Iohn by y^e allegorie both of eating and drinking. Meat passeth not into the substaunce of our body without delight: so also by faith tho∣rough a greate desire of the spirite wee are ioyned with Christe, that he may liue in vs, and wee may liue in Christ, & be partakers of all his good giftes. This is the spiritual eating of Christ who neuer thought no not somuch as once dreamed in this place of the grosse and bodily eating, which is in∣déede vnprofitable. But for asmuche as the whole point of the controuer∣sie consisteth in these wordes, of ea∣ting and drinking the flesh and bloud of the lord, they interpreting y^e same words bodily and we spiritually, it séemeth good to be shewed, that by the words of eating & drinking, the Lord ment no other thing than to beléeue, and consequently to abide in Christe, and to haue Christ abiding in vs: we will therefore by conference of pla∣ces of the scripture, bring foorth sire euident testimonies in confirmation of our assertion.

I am (sayth the Lord) that Bread of life, Who so commeth to me shall * 1.1028 not hunger, and who so beleeueth in me, shall not thirst for euer. But who wil deny that there is relation be∣twéene to eate and not to hunger, to drink & not to thirst? Because ther∣fore y^• Lord said▪ He shal not hunger, he should first haue saide, Whoso ea∣teth me: But he rather vsed y^• word of comming, and sayed, Whoso com∣meth to me shall not hunger. To eate therfore is to come, and to come is to eate. And what it is to come to him, he expoundeth immediatly, saying: Whosoeuer hath heard from the fa∣ther & hath learned, he it is that com∣meth to me, y^• is to say, receiueth me, & beléeueth in me. For Paul also say∣eth, * 1.1029 Whosoeuer will come to GOD must beeleue.

These testimonies without con∣tradiction doe proue, that to eate, is nothing else but to beléeue. Yet that followeth whiche is more manifeste, And whoso beleeueth in me shall ne∣uer thirst: And, Whoso drinketh shall not thirst: therefore to drink, he hath put for to beleeue. Therfore to drink is to beléeue. For faith satisfieth & pa∣cifieth our mindes. Héere they haue an answer y^• make this obiection, Whe∣ther the Lord himselfe had not words whereby he might declare his minde, if so be by eating & drinking hee had ment beléeuing? They haue I say an open testimonie wherby he vseth the one for the other.

Againe in the same treatise y^• Lord * 1.1030 saith, Whoso eateth my flesh, & drin∣keth my bloud, hath euerlasting life, and I will raise him at the latter day. And again in y^• same tretise he saith, This is the wil of him that sent mee, that who soeuer shall see the sonne & beleeue in him, may haue euerlasting life, & I wil rayse him at the later day. Lo héere thou haste againe these wor∣de••, to eate Christes flesh, to drink his bloud, and to beléeue in Christe, all in one sense.

Againe the Lord sayeth, I am the * 1.1031 liuely bread which came downe from heauen. And againe he saith, Verilie I say vnto you, he that beleueth in me

hath life euerlasting. Whosoeuer shal eate of this bread shall liue for euer. Then to eate Christe and to beléeue in Christe are all one.

And againe he saith, Who so ea∣teth my flesh and drinketh my bloud, * 1.1032 abideth in me, & I in him. Moreouer, Iohn in his Canonicall epistle saith. * 1.1033 Who soeuer shall confesse, that is to say, shal beleue, that Iesus is the sonne of God, God abideth in him, and hee in God.

Againe, Verily, verily, I say vnto you, vnlesse you eate the fleshe of the * 1.1034 sonne of man, & drink his bloud, you can haue no life in you. And the same Lord saith also in the 8. chap. of Iohn, If you doe not beleeue that I am, yee shall dye in your sinnes. And againe, Verilie, Verilie I say vnto you, whoso keepeth my sayinges he shall neuer see death.

Againe the Lord saith, Like as the liuing father hath sent me, and I liue * 1.1035 by meanes of the Father: so likewise whoso eateth mee, shall also liue by meanes of me. And Iohn in the ••. cha. sayeth, Like as the father hath life in himself: so hath he giuen to the sonne to haue life in him felfe. And likewise in his Canonicall epistle hee sayeth. Whoso beleeueth in the sonne of God hath a testimonie in him selfe. And, Whoso hath the sonne hath life.

Vnto these most euident testimo∣nies of God, we wil now ioyne y^• te∣stimonies of men, whiche doe say the very same, that to eate Christ, is no∣thinge else but to beléeue in Christ, and to abide in Christe. S. Augu∣stine in his 2••. treatise vpon Iohn, ex∣pounding these wordes of the Lord; saith: This is the worke of God, that you should beleeue in him whome he sent, as he left written: This is there∣fore to eate the meate that perisheth not, but which remaineth vnto ••uer∣lastinglife. Why then doest thou pre∣pare thy teeth and thy belly? Beleeue and thou haste eaten.

The same againe in his 26. treatise saith. To beleue in him, this is to eate the bread of life. Whoso beleeueth in him, eateth inuisibly, and is filled, bicause he is borne inuisibly. And a∣gain in y^• same treatise he saith, This is to eat that meat & drink that drink, to abide in Christ, and to haue Christe abiding in him, & by this meanes who so abideth not in Christ, & in whome Christe doeth not abide, doubtles hee neither eateth spiritually his fleashe, &c.

The same Augustine, Lib. de Doctrina Christiana, Cap. 16. shewing when a figuratiue speach is to be ad∣mited, and whē not, sayth. If it be an inioyning speach, or forbiding some heynous offence or trespasse, or com∣maunding some profite or good deed to be done, it is not figuratiue. But if it seeme to cōmaund some heynous offence or trespasse, or to forbid some profite or good deede, then is it figu∣ratiue. Vnlesse you eate the fleashe of the sonne of man and drink his bloud, you can haue no life in you, this see∣meth to command an heynous offence & trespasse: therefore it is figuratiue, willinge vs to bee partakers of the Lords passion, and sweetely and pro∣fitably to keepe in memorie, that his fleash was crucified and woun∣ded for vs.

Thus said Augustine, who doubt∣lesse set downe, not onely his owne meaninge héerein, but also the mea∣ning of the whole eatholique Church which was at that time. Let our ad∣uersari••s therefore take héede what they d••, who will driue all y^• faithful to this wickednesse & offence, to wit,

that we should corporally eate Christs bodie.

Furthermore, héervnto is to be ad∣ded y^t which by reason of y^e perspicui∣tie * 1.1036 & plainnesse thereof, doeth almoste surpasse all that wee haue alleadged before, which the Lord himselfe aun∣sweared to those that woondred or rather murmured, saying, How can he giue vs that his fleash to eate, after that hee had declared the summe of y^t true faith. Doth this offend you, say∣eth hée, that I saide, I would giue you bread whiche came from Heauen, e∣uen my fleash to be meate to all be∣léeuers? I suppose that offence shall take no iust place, when you shall sée me ascend into heauen, frō whence I came down vnto you, & where I was with my Father before all begin∣ning: then shal ye perceiue by my di∣uine ascension that I am the heauen∣ly bread, the naturall sonne of God, and the life of the worlde: ye shal per∣ceiue moreouer y^t my fleash is not to be eaten bodily, and to bee consumed and torne in morcels, but is carryed vpp into Heauen, for a pleadge of the saluation of mankinde. And shortly after this he sayeth further, It is the spirite that quickneth: the flesh auai∣leth nothing. And yet more mani∣festly he speaketh, The words which I speake vnto you are spirite & life. Certeine it is y^• Christes flesh auay∣leth very much, & is more profitable to the world than any tonge, yea the moste eloquent can expresse. Yea the Lord hath warned vs before hand, that we shall haue no life, vnlesse we eate his fleash. Then doeth the Lord deny that his fleash auayleth vs any thing at all, if so be it be eaten as the Capernaites vnderstoode, that is to say bodily. For béeing bodily eaten it auayleth nothing, but beeing spiri∣tually eaten it quickeneth: and the Lord hath plainely professed, that he spake of the spiritual eating in which consisteth life.

These thinges béeing declared and confirmed after this manner, we gather such thinges into a shorte summarie, wherein we think suffici∣ent aunswere is made vnto our ad∣uersaries obiection. The propo∣sition is true, whiche holdeth that the Lorde doeth certeinely perfourme that which hée hath promised. But the second proposition is false, which saith, that the Lorde by his words in the 6. Chapter of Iohn, by breade meant the materiall breade of the sa∣crament, and that hee promised that he would conuerte the same into his fleash. For by bread, he ment not the materiall breade of the Sacrament, but meate to liue withall, according to the proprietie of the Hebrue tonge, yea his very flesh which was deliue∣red to the death, to be meate I say, that we might liue through Christes death. Thus therefore should the ar∣gument haue béene framed. That whiche GOD promiseth he perfour∣meth: but he promiseth that he will giue vs his fleash for bread, that is to say to be meat and life for vs. There∣fore hath he giuen his fleshe to be meate, that is to say, hee hath giuen ouer him self to the death, that by his death wee mighte liue.

Whiche béeing so, surely the meate wherof the Lorde speaketh is no bo∣dily meate, although the Lorde him selfe haue a true, humane, and natu∣rall body of like substaunce to ours, but spirituall: not that the fleash is conuerted into the spirit, but for that it oughte to be receiued spiritually, not bodily.

But it is eate▪ spiritually by faith, not with the bodily mouth. For as chew∣ing or eating, maketh vs partakers of the meate: so are we made parta∣kers of the body and the bloude of Christe through faith.

But thou wilt say, Howe com∣meth it to passe, that séeing breade * 1.1037 whereof mention is made in the 6. chapter of Iohn, doeth not signifie the bread of the supper, that allmoste all the doctours, interpretours, and ministers of the Churches do apply these wordes to the Lordes supper? I answere, that these wordes of the Lorde may be applyed to the matter of the Lordes supper for other cau∣ses, although the breade signifie not the breade of the sacrament. Yea I confesse that these words of the Lord, of the eating his fleashe and drinking his bloude, do bring great light to the matter of the Lordes supper.

S. Augustine Lib. De Consen∣su Euangelistarum tertio, Capite. primo, sayeth: Iohn saide nothinge in this place (Iohn the. 13.) of the bodie and bloud of the lord, but plainly witnes∣seth that the lord hath spokē more at large therof in another place. This much sayth hée, speaking vndoutedly of the 6. of Ihon. Since therefore it is one & the selfe same flesh, & the same bodie of our Lorde whereof hée spea∣keth in bothe places, in the 6. of S. Iohn, and the 26. of Matthewe, and the selfe same is sayed in both places to haue béene deliuered to the death for vs, or for our life: and like-wise, because there is but one meanes to be partaker of Christe, whiche is by faith in his body, whiche was de∣liuered and his bloude shed, and final∣ly, bicause it is the catholique or vni∣uersall and vndoubted doctrine, that Christes fleashe beeing bodily eaten auaileth nothing, surely the thinges before written in the 6. Chapter of Iohn, are agréeable and doe fully o∣pen the matter of the Lords supper. And to the intente that this yet may * 1.1038 be the better vnderstoode, I will re∣cite what testimonyes haue béene al∣wayes alleadged in the Churche out of the holie Scriptures, concerninge the two kindes of eatinge of Christe. Christes body is eaten and his bloud dronken spiritually, it is also eaten & dronken sacramentally. The spiri∣tuall manner accomplished by faith, whereby béeing vnited to Christe, we be made partakers of all his good∣nesse. The sacramentall manner is only perfourmed in celebrating the Lords supper. The spirituall eating is perpetuall vnto the godlie, be∣cause faith is to them perpetuall. They communicate with Christe bothe without the supper and in the supper, and by it they doe more in∣crease and continue their newe be∣ginnings, as wee haue also shewed before: and now by adioyning of the holie action althings are done more manifestly and plainely. As for the vnbeléeuers and hypocrites, with their captein Iudas, they neuer com∣municate with Christe, neither be∣fore the supper, nor in the supper, nor after the supper, in asmuche as they continue in their vnbeliefe, but they of the Lordes Sacraments to their owne iudgement and condem∣nation.

I knowe héere what some doe teach, and how they deuise a certeine * 1.1039 third kinde of eating Christe whiche is neither spirituall nor yet sacra∣mentall, but altogether compoun∣ded of sacramentall and corporall.

For they holde opinion also that the true and naturall bodie of Christe is receiued bodily by the vnbeléeuers in the formes of the sacrament. How be it, it shall easily appeare by certein sound argumentes of the Scripture, that this is but a deuise of mā: which arguments we wil apply to the trai∣tour Iudas, that by this one example all the godly may learne, what they eate and drink at the Lords supper. For that the iudgement whiche is made of the head béeing reuealed vnto vs, it shalbe easier for vs to pro∣nounce of the members.

Some truly do make a doubt whe∣ther Iudas were present at the sup∣per, * 1.1040 when the Lorde distributed the holie mysteries, among whome is S. Hilarie. Howbeit the Euangelicall historie sayeth plainly, that the Lord sat downe to meate with the twelue: yea Luke so handleth his narration, that we cannot dout but y^t Iudas did communicate of the mysteries with the rest of the Apostles, which Saint Augustine also auoucheth, Libro De Consensu Euangelistarum tertio, Capi∣tulo primo. And likewise in the 62. treatise vpon Iohn, and vpon the 10 Psalme, and in his 163. Epistle. Yea moreouer, Aquinas also aunswering in this pointe to S. Hilarie, appro∣ueth the same with vs, Parte tertia, Quaesti. 81. Art. 2. Now therefore * 1.1041 béeing manifest that Iudas was at supper with the rest of the Apostles, it séemeth néedeful that it were kno∣wen, what he receiued of the Lorde. He receiued the sacramēt of Christes body as the other disciples did, but be¦cause hee had not faithe as the other had, he partaked not of Christe, nei∣ther did he eate and drink the Lords bodie and bloud. For as many as eate the Lords body, and drinke his bloud, doe not hunger nor thirst: for they dwel in Christe, and Christe in them, they are Christes members, and they neuer dye. The contrarie altogether appéereth in Iudas and all his fellowes: wherefore the vnbelée∣uers doe neither eate the Lords bo∣dy, nor drink his bloud. Moreouer, it is out of all doubt, y^t there is no agrée∣ment betwéene Christ & Belial. For * 1.1042 this hath the Apostle pronounced out of y^t general consent of the scrip∣tures. But Iudas is by Christe him selfe called sathan: therefore Iudas did not communicate with Christe.

Now if we will contend absolute∣ly, that Iudas did eate the Lords bo∣dy, truly we shalbe constrained wic∣kedly to affirme, that it is not onely an vnprofitable, but also an hurtfull meate: howbeit, godlinesse teacheth vs, that Christe is an holsome meate all wayes to all them that eate him truely.

S. Augustine also denyeth that Iu∣das did eate the Lords body, or drink his bloud. In the 59. treatise vpon S. Iohn, The Apostles (saith he) did eate the bread which was the lord, but Iu∣das did eate the Lords breade againste the Lord. They did eate life: but hee punishment. Againe in the 26. trea∣tise, Whoso dwelleth not in Christe nor Christe in him, doutlesse he nei∣ther eateth his fleash spiritually, nor drinketh his bloud: although carnally and visibly hee breake in his teeth the sacrament of the body and bloude of Christ: but he rather eateth & drink∣eth the sacrament of so greate a mat∣ter to his condemnation. &c. The like also, and almoste playner, doeth he write in the 21. booke and 25. chap∣ter, De Ciuitate Dei.

Against these they obiecte the au∣thoritie of Paule, saying, That they whiche eate vnworthily, are not guiltie of the bread and cupp whiche they haue eaten and drunken of, but of the Lords body and bloud: and al∣so that they doe eate and drink their owne damnation, for that they make no differente of the Lordes bodye: wherby it followeth necessarily, that they haue eaten & drunken the Lords body vnworthily, & not onely the sa∣cramentes of the bodie and bloude of Christ. We answere, that Paule sai∣eth thus in plaine wordes, Who so∣euer eateth of this bread and drink∣eth of the Lords cup. &c. Marke this, he sayeth, Who so eateth this bread & drinketh of this cup vnworthily: hee saith not, Who so eateth the flesh and drinketh the bloud vnworthily. For they whiche eate the Lorde, are not without faith, and Christe dwelleth in them, and they in him. If thou yet meruaile, how the vnbeléeuers can bée guiltie of the Lordes body and bloud being eaten but sacramen∣tally, * 1.1043 learne this out of other places of the Scripture. The Lord saith in Iohn, Verilie, verilie, I say vnto you, he that receiueth whomsoeuer I shall send, receiueth me: and whoso recei∣ueth me, receiueth him that sent mee. Wherfore, whose receiueth not an a∣postle, trespasseth not against y^• Apos∣tle but against God himself, although in y^• mene while he hath not séene god, nor will not séeme to haue repelled him. Wee read how y^• the iudge will say to them that are on his left hand, Departe from me you wicked into e∣uerlasting fire. For I was hungrie and you gaue me no meat. I was thirsty, & you gaue me no drink, &c. But har∣kē now how the reprobate wil make exceptions againste thus sentence of the Iudge. Lord, when did we se thee hungrie or thirstie, and ministred not vnto thee? Thē heare again what the iudge wil answere, Verily I say vnto you, in that yee did it not vnto one of the least of these, ye did it not to mee. wherfore like as he y^t sinneth against a minister or a begger, sinneth agaīst Christ himselfe, although in y^• meane while he hath not hurt Christes per∣son in any point: so is he also giltie of the body & bloud of Christ whosoeuer receiueth the sacrament of the body & bloud of Christ vnworthily, although in the meane seasō he haue not recei∣ued the very body & bloud of the lord. Paul saith in another place, that re∣uolters do crucifie againe vnto them * 1.1044 selues the sonne of God. He also deni∣eth in an other place by all manner of meanes, that it is possible for Christe to be crucified or to dye any more. Therefore Christ cannot be crucified againe by the Apostataes or reuol∣ters, how beit their shamefull falling away from him is so estéemed of, as if they had crucified the Sonne of God.

Although therefore the wicked doe not eate the Lordes verie bodie, nor drinke his bloude, neuerthelesse they are guiltie of betraying the Lords body and bloud, as farre as in them lyeth. If a rebell treade vn∣der his foote y^• seale or letters of the Prince or Magistrate: although hee touche not the Magistrate him selfe, nor treade him vnder his foote, yet is hee sayde to haue troaden the magis∣trate vnder his foote, and is accused not for hurting the seale or defiling the letters: but hee is charged of treason, and accused for treading the Prince vnder his féete.

What meruaile then if we heare it said that they which do eate y^e Lords bread vnworthily are guiltie of the body and bloud of Christ? For the bread and the mysticall cup are a sa∣crament and seale of it.

Hetherto haue we disputed of the eating of the bodie of Christe, and * 1.1045 of drinking of his bloud, hādling eue∣ry one point therof with asmuch bre∣uitie as we could. Now we go to knit vp the other endes of the Lords sup∣per béeing placed in the description of y^e supper. We said that y^e supper was instituted by the Lord, that it might represent visibly the gifts of God vn∣to the Church, and lay them foorth be∣fore the eyes of all men. But we haue learned by the whole discourse of this matter, that Christ him selfe is a most full & rich treasure of all the giftes of God, as namely frō whom béeing de∣liuered for vs vnto death, we haue all things belonging to life, remission of sinnes & life euerlasting. Since these things be inuisible & gotten by faith, they be also visibly, that is to say, by sacraments represented almost vnto all the senses, to the sight, to hearing, to tasting, and to féeling, to the intent that man béeing wholy therwith mo∣ued bothe in body and soule, may ce∣lebrate this moste comfortable mys∣terie with greate reioycing in heart. Héere vnto now apperteyneth that analogie, whereof I haue spoken before in the 7. Sermon of this De∣cade, whereby I would haue these things to be better learned.

Furthermore, we haue said that the supper was instituted of the lord, that he might visibly gather together into one body all his members, which were in a māner dispersed through∣out all parts of the world. Whervp∣pon we haue said that the holie men some where else did call the supper a league or confederacie. We are knitt inuistbly with Christe and all his members, by vnitie of faith and participation of one spirit: but in the supper we are ioyned together euen by a visible cōiunctiō. For now not by words, but by déedes also, but by my∣sterie, but by sacrament we are very néerly knit and ioyned together, ope∣ning and declaring to all men by ce∣lebrating the supper, that we are al∣so of the number of them that beléeue that they are redéemed by Christ, and that they are Christes members and people. But we binde our selues to∣gether vnto Christe and the Church, bothe that we will kéepe the sincere faith, and promising that wee will vse good déedes and charitie towards all men. Looke for more touching this matter in the seuenth Sermon of this Decade.

Héerevppon truely did S. Paule proue, that it is not lawfull for them whiche receiue together at the Lords table to eate of meate of∣fered to Idols, and to take parte of prophane sacrifices. Which thing, if at this day many would rightely weigh and consider, they would not séeme to be séene so busie in straunge and for reigne sacrifices.

We said also that the Lord insti∣tuted the Supper, that thereby hee might kéepe his death in memorie, so that it should neuer be blotted out with obliuion. For Christes death is the summarie of all gods benefits. He wold haue vs therfore to kéep in me∣morie the benefite of his in••arnatiō, passion, redemption, and of his loue. And although the remembrance of a thinge that is past bee celebrated, to wit, of his death, yet the same belon∣geth greatly vnto vs, & quickneth vs.

Neither, most we thinke that this is the lest end. For there is none so dili∣gently expressed as this is. For the Lorde repeateth this saying. Doe this in the remembraunce of me. But y^e holy rite or holy actiō, béeing ioyned with the word or with the preaching of Christes death, & the redemption of mankind, how mauelously doth it re∣nue from time to time y^t benefit, and suffereth it not to be forgotten.

Last of al we said y^t the supper was ordeined of y^e lord y^t therby we might be admonished of our duety, praise, & thanksgiuing. It is our dutie to be sincere in the faith of Christ, & to im∣brace all our brethren with christian charitie for y^e Lords sake, & to beware that we defile not our bodies w^t the filthe of y^e world, since we be cleansed with the bloude, of Christe. Paule the Apostle sayth: So often as ye shall eate of this breade, and drinke of the Lords cup, declare the Lordes death vntill he come. But to declare the Lords death, is to praise the good∣nes of God, & to giue thanks for our redemption obteined through his death. For the Apostle Peter saith, Ye are a chosen generation, a royall priesthod, an holy nation, a people, set * 1.1046 at liberty, that ye shuld shew forth ver¦tues of him that hath called you out of darknes into his meruelous light. But hereof we haue spokē also in another place. Thus much I thought good in fewe words to repeate touching the ends of the supper, which euery godly man being instructed by y^e holy ghost doth diligētly cōsider. I wold now let you go, déerely beloued brethren, but y^t I sée it wil be a cōmō cōmoditie, to teach in few words flow euerie one should prepare himselfe to the lordes supper, that he come not to it vnwor∣thily. But it were not loste labour * 1.1047 first of all to search 〈◊〉〈◊〉, who do wor∣thily or, vnworthily eate and drinks of the Lords bread and cup. There is no man that can denie that there are degrées in our worthinesse and vn∣worthines, if he rightly examine the iudgements of God, and looking nar∣rowly into the nature of our religiō is able to giue iudgement thereof. The chiefest degrée of vnworthines, is to come to the holy mysteries of faith, without faith. He cōmeth wor∣thily y^t commeth with faith: vnwor∣thily he that commeth without faith. Such are said to be workes worthie of repentāce in y^t gospel, as are peni∣tent works or séemly for such as pro∣fesse repētaunce. But what is more beséeming, more méete, and iust, than that he who is to celebrate y^e Lords Supper, doe beléeue that he is redée∣med by Christes death, who was of∣fered vp as a price for y^e whole world and that for that cause is desirous to giue thanks to Christ his redéemer? Contrariwise, what is more vnséem∣ly & vniust, thā to receiue that pledge of Christes bodie, and in the meane while to haue no communion or fe∣lowship w^t Christ? To come to than∣kesgiuing, & yet not to giue thanks from the bottome of his hart. For what vniteth vs to Christe, or what maketh vs partakers of all his bene∣fites, & therwith also to be thankfull, but faith? What doth separate vs frō Christe, and spoyleth vs of all his gyftes, and maketh vs moste loathe∣some, but vnbeliefe? Therfore, faith or vnbeléefe maketh vs partakers of the Lords table woorthily or vn∣worthily. Paule the Apostle in the Actes, sayth to the Iewes, who through vnbeléefe did reiect or set at nought the preaching of the Gospell, The word of God ought first to bee * 1.1048

preached vnto you: But bicause you reiect it, and iudge your selues vnwor¦thie of euerlasting life, beholde, we turne vnto the Gentiles. How did the Iewes pronounce against thēselues that they were vnworthie of euerla∣sting life, and like Iudges gaue sen∣tence against themselues? In setting them selues againste Gods worde through vnbeléefe, neither apprehen¦dinge Christ by faith, who is the life and righteousnesse of the world.

Wherefore, the chiefe and greatest portion of our worthinesse & vnwor∣thinesse is and consisteth in ••aith or vnbeléefe. S. Peter witnesseth, that our hartes are purified by faith: true * 1.1049 faith therfore is the cleannes of chri∣stians. Wherevpon S. Augustine sayth, The vnbeleeuer eateth not the flesh of Christ spiritually, but rather eateth and drinketh the sacrament of so great a thing to his owne condem∣nation: Because beeing vncleane he hathe presumed to come to Christes sacraments, which no man receiueth worthily, but he that is cleane. Of whom it is said, Blessed be the cleane in hart, for they shal see God, &c. Moreouer, they eate and drink of the Lords supper vnworthily, who al∣though they be not destitute of faith, yet by their abusing of it, do peruert the right institution of the Lord: such séemeth to haue béene the errour of y^e Churche of Corinth, which mingled the priuate and prophane with the Ecclestastical and mystical banquet, & did put no difference betwéene the Lords bread, which is called Christs bodie, & common meate. For Paule saith: Who so eateth & drinketh, vnwoorthily, he eateth and drinketh his owne damnation, making no dif∣ference of the Lordes bodie. There∣fore, to make no difference of y^e lords * 1.1050 bodie, is vnworthily to eate y^e lords bread, and to drinke of his cup. For this woorde (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to iudge or to make a difference, is to weigh and consider of a mater exactly with iudg∣ment to y^e vttermost of a mans power to iudge of it & make a difference be∣twéene that and al other things. Fur∣thermore, the Lords bodie is not only that spiritual body of the Lord, to wit the church of the faithfull, but that ve∣rie bodie which the Lord tooke of the virgin, & offred vp for our redemptiō, & that now sitteth at the right hand of the father. To be short, the bread of y^e sacrament in the supper is the Lords bodie, it is I say the sacrament of the true bodie which was giuen for vs. Whosoeuer therfore putteth no diffe∣rence betwéene this the Lords mysti∣cal bread & prophane meate, but com∣meth to Christes table, as he would to a table of common and grosse meate, and acknowledgeth not that this hea∣uenly meats differeth farre from o∣ther humane meate, neither commeth after that sort as the Lord hath insti∣tuted, but foloweth his owne reason, surely he maketh no difference of the Lords bodie, but eateth and drinketh his own damnation. Paul againe ex∣poundeth himselfe saying, Therefore my brethren, when you come together to eate, tarrie one for another, that yee meete not to condemnation. Who so therfore preuenteth the publique sup∣per by eating his own priuate supper that is to say, who so suppeth not as y^e Lord hath appointed, the same eateth & drinketh vnworthily. For before vn worthie eaters & drinkers are said to eate and drinke their own damnatiō: & here they are said to méete togither to their condemnation y^e make hast to the supper, not tarying for their bre∣thren: and they make no difference of the Lords bodie. S. Augustine in his

26. treatise vpon Iohn sayth, The A∣postle speketh of those which receiued the Lords bodie without difference & carelesly, as if it had bin any other kind of meate whatsoeuer. Heretherefore if he be reproued which maketh no dif∣ference of the lords bodie, that is to say doth not discerne the lords body frō o∣ther meates, how then shuld not Iudas be dāned who came to the lords table, feigning that he was a friend, but was an enimie? &c. How much more grie∣uously doe they séeme to sinne at this day, who peruerting the lawfull and first vse y^e was instituted by the Lord, do stablish their own abuse with great contentiō: yea & grieuously persecute them that cry out against it & wil not receiue it? Furthermore, since by ex∣perience we finde euerie day, y^e there are many thinges wanting vnto our faithe, by meanes whereof diuerse vices spring vppe among vs where∣of our vnworthines is the hightest or lest of all which the Lord of his grace may easily washe away, & almost wi∣peth away by sending his crosse vpon vs, not imputing such infirmities to vs to our condemnation. For y^e Apos∣tle in another place ••aith, that there is no condemnation for them whiche are graffed into Christ Iesus, & walk not after the flesh but after the spirit. Neither with equall punishment doth our most iust lord punish these sundry * 1.1051 sortes of vnworthinesse. Let vs there∣fore sée what the blessed Apostle tea∣cheth vs concerning the punishmente of those y^• eate vnworthily. Therefore he sayth, Who so eateth this bread, or drinketh of the lords cup vnworthily, the same shalbe gyltie of the Lords bo∣die and bloud. By whiche wordes ve∣rily he meaneth that chiefe and moste ••owle vnworthines of al other, to wit vnbeléefe. For he is guiltie of y^e lords body & bloud, to whom the fault of the lords death is imputed, that is to say, to whome Christes death becommeth death, and not life: as it also happened vnto them, who through vnbeléefe & wickednes did crucifie Christ. For vnto them Christes bloud séemed pro∣phane, as it had béen the bloud of some beast, murtherer, or wicked person, as being worthily 〈◊〉〈◊〉 for his offences. And I pray you, what else doeth he thinke, than y^e Christes bloud is pro∣phane, who beléeueth not that y^e same was shed for the sinnes of the worlde? And yet he dareth take part of y^e lords supper, y^e he may worthily be saide to be guiltie of the Lords bodie & bloud. It is a verie great offence to eate the Lords bread and to drinke of his cup vnworthily through vnbeléefe: which thing by the example of Iudas is laid before our eyes. He beléeued not in y^e Lord Iesus, yea he inuented howe to deliuer him into the hands of théeues and murtherers, yet neuerthelesse he sate down to meate & tooke part of the Lords supper, therfore in the end the diuel worthily chalenged him wholy vnto him. For S. Iohn witnesseth y^t about the end of the supper, the diuell * 1.1052 entred into Iudas: not y^e he was not in him before that he came to y^e supper: for he had begonne before to dwell in him, & to stir him forward: but for that * 1.1053 after so many admonitiōs of our lord Christ, & after y^t he had prophaned the mysteries of Christ, & as it were tro∣den them vnder foote, he wholy entred into him, and fully possessed him.

The same Apostle Paule threate∣neth damnation to them that make no difference of the Lords bodie, who are placed, as it were, in another de∣gree of vnworthinesse, saying: For who so eateth and drinketh vnworthi∣ly, eateth and drinketh his owne dam∣nation. The reason hereof he setteth down in this sentence, to wit, why we

wee oughte not rashly and carelesly to come to the Lords table, for y^t we approche then to our condemnation. But condēnation or iudgment is the paine or punishment which the Lord laieth vpon his faithfull people when they sin, not in another world truly, as he doth vpon the vnbeléeuers, but in this world. For it followeth in the words of the Apostle, which minis∣treth vnto vs the same sense. For this cause, many are weake and feeble a∣mong you, and many slepe. For if we had iudged our selues, we should not haue bene iudged. But when we are iudged, we are corrected by the Lord that wee should not bee condemned with the world. The Apostle plaine∣lie distinguisheth betwéene the vn∣worthie eaters that are subiecte to Gods correction, & worldly men, that is to say vnbéeléeuers, whose punish∣ment the Lord deferreth to that other world: but vpon his faithful people, who yet offende through the negli∣gence, & come to the supper not suffi∣ciently instructed, he layeth diuers & sundrie afflictions, as pestilence, fa∣mine, sicknes, & such like, to shake off their drousinesse. For it foloweth, If we had iudged our selues, y^t is, if we our selues had restrained our vices, & separated our selues from euil, we had not bene iudged, that is to say, puni∣shed and corrected. For immediatly he addeth, But when we are iudged, we are chastised of the Lord. To bee iudged therefore, is to be chastised. But hereby we learne from whence there do flow so many mischiefes in∣to the Church, to wit, by the vnwor∣thie vse of the Lords supper.

But some man wil answer here, if * 1.1054 y^e matter be so, it were better wholy to absteine from y^e lords supper. But if any absteine wholie, he also ther∣by sinneth againste the Lorde, and that grieuously. For hee setteth at nought the Lordes commandement, who saieth, Do this: yea, he setteth at nought both the Lords death, and all the gyfts of God. Wherefore he hath not escaped dāger, who hath omitted to celebrate y^e supper: which thing al∣so we haue said before. Thou must go an other way to worke, if thou desire to auoide both danger & sin. Heare the counsel of Paule very cōpendiously saying, Let a man examine himselfe, and so let him eate of that bread, and drinke of that cup. And wee muste mark, y^t in this examination he sen∣deth no man to another, but euerie man to him selfe. The Papistes bidd thée, Goe to an auricular confessour, there to confesse thy selfe, to receiue absolution, and to make satisfacti∣on for thy sinnes, accordinge to the fourme that is cōmaunded thée. And so they bid thée as sufficiently clen∣sed, to go to the Lordes table. But Paule y^e doctour of the gentiles, and the vessell of election, speaketh not a word of those things, but saith sim∣ply, Let a man examine himselfe, & so let him eat of that bread, and drink of that cup. For like as God is y^e sear∣cher of the hartes, & requireth the af∣fection of the minde, & hateth hypo∣crisie: so none knoweth what is in the hart of man, or what affections wee beare to godward, but we our selues do: therfore he willeth vs our selues, to examine euery thing in ourselues: that is to say, he willeth euerie man to descend into himselfe and to exa∣mine him selfe. This examination cannot bee made without faith, and the light of gods word. But the faith∣full man haueing the light of Gods worde shining before him, and faith extendinge her force and power, in∣quireth of himselfe, whether hee

doth acknowledge al his sinnes whi∣che he hath manifoldly committed a∣gainst God: and whether he be sorte for them, being committed, and whe∣ther with sincere fayth of hart he be∣leeue that Christ hath washed away and forgiuen al his sinnes: and whe∣ther he confesse fréely with his mouth as he beléeueth in his hart, that life & saluation consisteth in Iesus Christ onely, and in none other: & whether he haue determined with himselfe to die in this confession: and whether he meane diligently and earnestly to applie himselfe to innocencie and holines of life: and whether he be rea∣die to loue, & helpe all the members of Christes bodie, of whom he is also a member, and be readie to spend his life for them according to the exam∣ple of Christe: and whether he haue remitted or pardoned all anger and enimitie: and whether he be desirous to call to minde Christes passion, & y^e whole mysterie of our redemption, & to giue thanks to God for our redēp∣tion, & for all other gyftes of God al∣ready receiued & to be receiued. This is the right examining which agréeth w^t y^e receiuing of the mystical supper: and when we haue done so, we may in humblenes, and feare of the Lord, & with gladnesse approche to the sup∣per of our Lord Christ.

But here the faithful do tremble, who are as it were priuie to their * 1.1055 owne imperfection & infirmitie. For they do not finde these thinges to be so perfect in their mindes as other∣wise they kn••w a iust perfection re∣quireth. Satan commeth, and he cas∣teth in many and great stayes, to the intent he may drawe vs backe from the celebration of the supper. There∣fore we say, if any man suppose that none is to be admitted to the supper but he that is purged from al sinne & infirmitie, surely he shall driue away & exclude al men howe many soeuer liue in this world, nay he shal altoge¦ther depriue thē of the lords supper, as not to be any lōger for sinful men but for Angels. We must remēber y^t this examinatiō resteth w^tin his own bounds, & that God here also as eue∣rie where else, doth vse this clemen∣cie and mercie towards vs. He kno∣weth our weakenesse & corruption, & with vs can beare our infirmities. The Israelits vnder king Ezechias being not fully cleansed, tooke part of the paschal lamb. But the king pray∣ed, and said, The Lorde, who is good wil haue mercie vppon all men, that with al their hart seeke after the God of their fathers, & will not impute it vnto them that they are not sanctifi∣ed. And herevnto is added in the ho∣ly history, in 2. Chron▪ 30. chap: And the Lord heard Ezechias, and he was pleased with the people. The worthi∣nesse which is inquired for by exacte examination, is no absolute perfecti∣on, but a wil and mind instructed by God, which humblie acknowledgeth it owne vnworthinesse, and therfore humblie prayeth for increase of faith & charitie, & all perfection in Christ only. At that first supper the Apostles were Christes guests, & among these was Iudas: but because hee lacked faith, and was a traitour, yea a mur∣therer, he was made guiltie of y^e bo∣die and bloud of the Lord. The other apostles were also sinners thēselues, but not wicked, thei beleued in christ thei loued Christ & one of thē loued a∣other like brethrē: & therfore they did not eate of the Lords supper vnwor∣thily, as Iudas did. Although in the meane time at the same table they shewed tokens of great imperfectiō.

For Peter not w^tout great contempt & reproch of his brethren, preferreth * 1.1056 himselfe before them all. Moreouer, they contend among themselues for honour, which of them should seme to be greater than another. I will not nowe recite that streightway after they arose from y^e table, they shame∣fully forsoke their maister and ranne away, & many wayes behaud them selues vnworthili: but al these things were easily washed away, for y^e faith had taken very déepe roote w^tin them. Neither will I here sticke to recite worde for worde, the comfort of M. Iohn Caluine, a godly and learned man, who with great commendation teacheth in the church at this day, my fellow minister & most welbeloued & déere brother, whiche he hathe sette down for the afflicted in this case: Let vs call to remembrance, saith he, that this holy banquet is a medicine for the sick, a cōfort for the sinfull, a largesse to the pore, which to the whole, righ∣teous, and rich, if there could any such be found, would bring small vantage. For seing that in this banquet Christ is giuen vnto vs to be eaten, we vnder∣stand that without him we faynt, faile and are forsaken. Moreouer, seeing he is giuen to vs to be our life, we vnder∣stande that without him wee are but dead. Wherfore, this is the greatest & only worthines which we can giue vn¦to God if we lay before him our own vilenes & vnworthines, that through his mercy he may make vs worthie of himselfe: if we despaire in our selues, that we may be cōforted in him: if we humble our selues, that we may be lift vp by him: if we accuse ourselues, that we may be iustified by him. Moreo∣uer, if we attein vnto that vnitie whi∣che he cōmendeth vnto vs in the sup∣per: and like as he maketh vs all to dwel in him, so that we may with like¦wise that ther were one soul, one hart & one tongue in vs all. If we wel wey & meditate these things, thē shal these thoughts neuer trouble vs: we that ar naked and destitute of all goodnes, we that are stayned with spots of sinn, we that are halfe deade, how shoulde wee worthily eate the Lords bodie? Let vs rather think that we being poore doe come to a plentifull giuer, we that are sicke come to a Physician, we that are sinful come to a sauiour: that the wor∣thines which is cōmanded by God cō¦sisteth in faith chiefly, which reposeth al in God, & nothing in our selues: se∣condly in charitie, & suche charitie as it is sufficient if we offer it vnto God vnperfect, that he may increse it to the better, seing we cannot performe it ab¦solute as it ought to be. Thus farr he. This muche haue I saide hetherto of y^e most holie supper of our lord Iesus Christe, the moste excellent & whole∣some sacrament of Christians, for which euen from the very beginning & while the Apostles were yet liuing sathan the most deadly enimie to our saluation, lying in wayte, hath gone about to ouerthrow by many corrup∣tions & defilings: from whiche being nowe for a time faithfully cleansed, yet doth he not so leaue it but inter∣mingles & throwes an heap of cōten∣tions into it being made vnto y^• chur∣che y^• token of a couenant neuer to be broken. Wherevpon the thing itself & our saluation requireth, that we bée circumspect & giue no place to y^e temp¦tour, but agreing altogether in christ and being ioyned into one body (by faithful celebrating of the supper) we may loue one another and giue euer∣lasting thankes to our redéemer and Lorde Christe to whome be praise & glory nowe & for euer. Amen. Amen.

¶ Of certeine institutions of the Church of God. Of Scholes. Of Ecclesiastical goodes, and the vse and abuse of the same. Of Churches and holie instrumentes of Christians. Of the admonitiō & correctiō of the ministers of the church, and of the whole Church. Of matrimonie. Of wi∣dowes. Of virgines. Of monkes. What the Church of Christ determineth concerning the sicke, and of funeralls and buryall.

¶ The tenth Sermon.

THERE remaine certeine thinges, but a fewe truly, whiche are to be expounded vnto you (déerely bele∣ued) the whiche partly apperteine to the institution of the ecclesiasticall ministerie and preseruation thereof, there are partly certeine peculiar or diuances of the Churche whiche the Churche can not want. Whereof in this last Sermon of this Decade, so farre as the Lord shal giue me grace to speake, I intende as briefely as I can to intreate.

First of all we muste knowe that the Lord our God hath not bur∣dened * 1.1057 his Church with ouer many lawes and institutions, but hath set downe a fewe easily to be numbred, and those not costly, nor intruate, nor long, but pro••••table, ••imple, plaine and shorte. In time past, when as vnder the lawe the Lorde appointed vnto the people a costly & sumptuous worshipping of him, not∣withstandinge all thinges therein were certeine, 〈…〉〈…〉, and mo∣derate: neither would hee haue any thing added to, or taken from i•• at the pleasure of men, or to be other∣wise vsed than he had appointed. Who then wil thinke that after the abrogating of the Lawe, the Lorde would deliuer vnto the Churche of his new people, asumptuous and an infinite discipline? Wherefore it is partly the couetousnesse of the pas∣tours and estates of the Church, and partly the monstrous superstition of the common people, that hath made euery thing so sumptuous, and infi∣nite in the Churche. Let vs sticke vnto this, that the Lorde our God hath instituted in his Churche, but verie fewe thinges, and such as are necessarie: and therefore we ought all to indeuour, that the Churche be not ouer-burdened with traditi•• ••s and institutions which procéeded not from God him selfe. The Church of God is gorgeously enough ••ecked and furnished, if the ••eteine and kéepe the institutions of her God and Lord.

The chiefe and principal pointes * 1.1058 of the Godlinesse of the Churche of GOD, are the sincere teaching of the lawe and the Prophets, of Christ and ••he Apostles, faythfull prayer offred vnto her onely GOD through Christ 〈◊〉〈◊〉, a religious and lawfull administratiō & receiuing of Christs sacramēts: wherof we haue intreated

hitherto through fiue Decades. Here vnto belongeth charitie also, whiche is a communicating of riches, or wel doing, whereof we haue saide some∣what alreadie in the first Decade, & will say somewhat else in this Ser∣mon.

Neither doth Luke in y^e Actes make mention of any other thinges, descri∣bing what maner of Churche y^e faith∣ful primitiue Church of Christ was, being foūded by the Apostles, & what were the principal pointes thereof. They were continuing, sayth he, in the doctrine of the Apostles, and in * 1.1059 cōmunicating, & in breking of bread & in prayer. Vnder these few points all godlinesse is comprised. Vnto the * 1.1060 Ecclesiasticall ministerie are ioyned these that follow. Christian schooles haue the first place, which bring forth a plentifull increase of Prophetes or ministers of the Church. All nations vnlesse they were altogether barba∣rous, haue vnderstoode that without schooles no kingdomes or common weales can happily be mainteined. And therefore not only Moses in the booke of Genesis, but also Strabo in y^e 17. booke of his Geographie, repor∣teth how that among the Egyptians were instituted most famous Colle∣ges for Priests and Philosophers. Histories also make mention, that y^e most noble men of all the world tra∣ueled into Egypt to obtein wisdome in which number Plato also is said to be y^e first of the chéefe & principall a∣mong the Philosophers.

Neither is it vnaduisedly writ∣ten in the booke of the kinges, that Solomon excelled the wisemen of the Egyptians in wisedome. And not only the Egyptians, but also the Palestines, a Nation more famous for warres than for learning, are saide to haue had their priestes, of whom they asked counsell in mat∣ters of doubt, as writeth Samuel in his holy hystorie. And Dani∣el also witnesseth, that the Babylo∣nians had moste famous Schooles, as also had the Medes and Persians, from whence sprang foorthe their Magi, I would say wise men, nota∣ble in all partes of Philosophie. I néede not to speake any thing of the Gréekes and Romanes, since there is no man but knoweth theire moste famous citie of Athens, which is so much spoken of by all learned men, and also the goodly Colleges of their Priestes and South-sayers. But omitting forreigne examples, let vs alledge our owne or suche as are Ecclesiasticall.

GOD, who gaue vnto his peo∣ple, a moste absolute fourme of an happie Common-weale and king∣dome, distributed schooles throughe fourtie & eight townes of the realme. Those townes by reason of y^e Philo∣sophying Leuites, were called Le∣uitical. For he had consecrated al the Leuitical tribe vnto y^e priesthood and to studies: Not for that it was not also lawfull for gentlemen of other tribes to studie Philosophie or wise∣dome: But because the Leuites were peculiarly appointed vnto ho∣ly studies.

For it is euident, that Esaie and Daniel, two of the moste brighte lights of the y^• prophecied were of the tribe of Iuda. Other tribes also haue brought foorth men right singular in al kinde of knowledge. And those townes likewise were called Le∣uitical and priestly, not that priests only dwelt in them, but because they had synagogues in them.

But at the tabernaele in 〈◊〉〈◊〉, and specially in the citie of Ierusale•• there was a schole surpassing all ••∣ther, and in maner of an vniuersitie, as they call them now adays. And the same holy history witnesseth y^e moste famous men had the gouernment of * 1.1061 those scholes. For we reade in Rama that Samuel, who was the very chie∣fest in all wisedome, godlinesse, and learning, was gouernour and prin∣cipall of the Naioth, that is to say, the Burse as they terme it, or College of the Prophetes. Helias and Heliseus the most cleare lightes of the Church of Israel, were rulers ouer the schole of Hierico and Gilgal. That naugh∣tie Ieroboam did pul downe the scho∣les, and troad vnder foote the order of the Priestes, and placed without all choice some that were of the refuse of the people in their places. But the men of GOD Helias and Heliseus knewe well, that without scholes the sound doctrine could not flourishe or be preserued: and therefore they ap∣plyed them selues wholy to the renu∣ing of scholes. And when lawfull tri∣butes were denyed them, being by wicked Princes bestowed vpon flat∣terers and bellie••, that is to say, prie∣stes of the Idols of calues and of Ba∣al: yet it came to passe by the good∣nesse of the Lord, that some good men bestowed somwhat vpō such as were destrous of learning, who holding thē selues contented with a mean liuing, behaued themselues valiantly in that most corrupt age. But those nota∣ble men, those wise men and Pro∣phets, who had the gouernment ouer scholes, were called fathers, wher vpō also the disciples and scholers were termed the sonnes of the Prophetes. Amos and Ieremie call them Naza∣rites. For, sayth Amos, I am no Pro∣phe••, * 1.1062 neither the sonne of a 〈◊〉〈◊〉 to wit, not brought vp in the know∣ledge of 〈…〉〈…〉. And the same man sayth againe. I haue raysed vp * 1.1063 of your sonnes for Prophetes, and of your yong men for Nazarites. But he commendeth also the manner of them that studied, which in his lami∣tations he bewayleth to be altoge∣ther perished in the captiuitie. Fur∣thermore, they were called the sonns of the Prophetes, for the affection which they bare towards their schole maisters, as if they had bene their pa∣rentes, and for their obedience and daily studie towards them. But how muche the more noble and wise the Princes were, so much the more dili∣gence they employed in repayring scholes, and restoring Ecclesiasticall orders. Which a man may sée, not in Dauid and Solomon onely, but al∣so in Iosaphat, Ezechias, and Iostas, who were moste vertuous and moste happie Princes. In the captiuitie and after the captiuitie of Babylon, the Lordes people was dispersed and scattered into many kingdomes farre and wide. But whether so euer they were carried, they erected scholes or synagogues, and when the citie of Ie∣rusalem was restored, then they of∣ten came vnto the same. For there∣fore the Actes of the Apostles make mention, that at what time Sainte Paule preached the worde of God * 1.1064 among the Gentiles, he went into the synagogues.

And Sainte Iames the Apostle saythe, Moses of olde time hath in e∣uerie citie them that preache him in the synagogues. Where he speaketh not of the cities of Iude•• and Galilee, but of the cities of the gentiles in Sy∣ria, Cilicia and Asia. But that which we reade in the Actes doth shew that

they being dispersed and scattered a∣broade, did sometime come vnto the holie citie of Ierusalem. There were dwelling at Ierusalem certeine Iewes * 1.1065 religious men, of all nations that are vnder heauen. And that also whiche * 1.1066 Saint Paul reciteth of him selfe con∣firmeth the same, that being borne frée in the citie of Tharsus, he trauel∣led to Ierusalem vnto Gamalieles féete, that is to saye, to the intent to heare the instruction, and to be a scho¦ler vnder Gamaliel. So likewise we reade that at Ierusalem there were * 1.1067 Colleges or Synagogues of the Li∣bertines, Cyrenians, Alexandrines, Cilicians, and Asians. This vse of scholes continued vntil Christs time, yea, and after his asce nsion into the heauens, almost vntill the destructi∣on of the citie, although in the meane time it maye appeare to haue béene sundrie times depraued.

Christe also the sonne of God, our king and high Byshoppe, he him selfe * 1.1068 instituted the most famous schole of all other, calling ther vnto the twelue Apostles, and the seuentie disciples, chosen men, I say, to the number of fourescore and two. Yea, the Apo∣stles them selues drewe vnto them verie many disciples, and first of all Saint Paule the most chosen instru∣ment of God to conuert the gentiles, is read to haue had in his companie, Sopater of Berrhoe, Luke of Antioch, Marke of Ierusalem, Barnabas, Syl∣ua or Syluanus, Caius and Timothie, Aristarchus and Secundus, Tychicus and Trophimus, Titus and Linus, Crescens and Epaphras, Archippus and Philemon, Epaphroditus and Artemas, and many other. He hath also commended most diligently vn∣to good men, the studious, and the mi∣nisters of the Churches, exhorting all men vnto liberalitie, that they maye want nothing. And writing vnto Titus: Bring diligently, saythe he, * 1.1069 Zenas the Lawyer and Apollo, vpon their waye, that they maye want no∣thing.

Moreouer it maye be gathered by playne and manifest proofes oute of the thirtéenth chapter of the Actes, that there was a verie famous and that an Apostolique schole at Anti∣oche in Syria. Eusebius also of Ce∣sarea aboundantly witnesseth what noble scholes were at Alexandria in Egypt, and in other renouned chur∣ches. And we haue also declared the same more at large, when time ser∣ued, in a booke which we haue writ∣ten of the institution of Byshoppes. But in processe of time when al thin∣ges apperteyning to the Churche be∣ganne to decline to the worsse, Ec∣clesiasticall scholes also degenerated into Abbaies, or into Colleges of Ca∣nons and Monkes.

But of all these thinges whereof * 1.1070 we haue spoken, I thinke it not vn∣knowne vnto any man, that scholes doe principally belong to the preser∣uation of the Churche, and the main∣tenaunce of the holie ministerie, in which scholes good artes might be ex∣ercised, verie profitable for the fur∣theraunce of the studie of the holie Scriptures: of which sorte chiefest of all are the studies and knowledge of holy tongs, of Logicke, naturall Phi∣losophie, and the Mathematicks, and these moderately knowne, & directed vnto the certeine scope and ende of Godlinesse. For a man may some∣time finde wittes worne and waxed olde in diuers Artes and disciplines, howbeit not once medling or inured

with holie exercises and studies. But I woulde to God that the wicked be∣ing too muche glutted with prophane studie, would also leaue to contemne holie Scriptures as thinges playne barbarous.

A man also may find some wits so busied in the studie of the Mathema∣tickes, that they are more méete to be maisters of buildinges, than gouer∣nours or pastoures of Churches. Yea they are so farre crept into the studie of Astronomie, and the Astronomers heauen, y^t they quite forget the blessed heauen, which is the seate of y^e blessed Saintes, any thing to perteine vnto them, and that they shall be suffici∣ently happie if they can but once at∣teine vnto y^e knowledge of y^e motion of the visible heauē, and to the course of the starres. As for those that med∣dle ouermuch with the studie of Phi∣losophie, and the trifles of Logicke, and the rules of Khetoricke, neuer attaine vnto any ende, nor earnest∣ly thinke vpon the bestowing of their trauels to the edifying of the Church: commonly they become contentious and brawling disputers for the most parte, and arrogant controllers: vn∣to whom nothing sémeth to be neat∣ly and aptly enoughe, eyther spoken or done of others, but that whiche is tempered and as it were tuned to their great conceiuing heades, and so agréeing with prescript rules, that they swarne not there from, no not so much as a haires bredth. These men snarle and intangle all thinges with their doltishe disputations, puffing out nothing else but quarelling con∣trouersies, taking vpon them moste arrogantly to iudge all mens doings & sayings what so euer, you, though they be good and tollerable, they snap at them, and maliciously cauill a∣gainst them, being rather vayne bab∣blers, than Philosophers, yea, the ve∣rie plagues of scholes and Churches: who spitte out the poyson of debates, contentions, variances, strises and diuisions at and into the Church. A∣gainst these Sainte Paule the Apo∣stle to Timothie séemeth to speake. * 1.1071 For after he hadde briefly set downe the summe of sounde doctrine, he ad∣deth there vpon. This teache and ex∣horte. Who so euer teacheth other∣wise, and holdeth not him selfe con∣tented with the healthfull worde of our Lorde Iesus Christe, and the doc∣trine whiche is according vnto god∣linesse, he is puffed vp, knowing no∣thing, but spending his time aboute questions and contention in wordes, whereof groweth hatred, strife, slan∣der, euill suspicions, vaine conflictes, of men corrupt in hart, and destitute of the trueth, whiche suppose gayne to bee godlinesse. Avoyde the com∣panie of such.

Truely it neuer went well with * 1.1072 the Churche, when learned and studi∣ous men forsaking the playnenesse and purenesse of the worde of GOD, turned their eyes an other way, and aymed not at the word of God alone. They in auncient time, did not con∣temne the worde of God: but in the meane while they attributed more to traditions than was conuenient. But by that meanes they bothe gaue occasion vnto errours, and confirmed such abuses as were already brought in. Certeine yeares past and gone, Gratian and Lombard, with other ecclesiasticall writers, went about to make an agréement of opinions, & to gather togither a perfect and certeine sum of diuinitie. But thereby they did

not onely carried the scholes awaye from the Scriptures, but also intru∣ded straunge doctri••••s into the chur∣che.

After these there followed Alex∣ander, Albertus, and Thomas, who not onely depended vpon those sentences, and commended them vn∣to others, but also endeuoured to mingle Philosophie with Diuinitie, and to couche them together into one body. And heereof it came to passe that we had so many wayes and sec∣tes, so many puddles crauling full of frogges, so many scholes, so many Abbayes, so many sophisters. And if at this day likewise we continue vn∣happily to couple Philosophie with the holy Scriptures, and superstiti∣ously call them into disputation, and to call them vnto examination by hu∣mane rules, or to the handling by artes, then shall we also corrupt them in the scholes, peruerting the integri∣tie of the Apostolique doctrine, to the great detriment of the Churche. In the meane while, certeine it is that good Artes and learning doe make muche vnto perspicuitie and playne∣nesse, but moderately and religiously applyed with iudgement, so that the scriptures may haue the vpper hand, and all other Artes obey the same.

Wherefore, let pure godlinesse be taught in the Ecclesiasticall scholes, * 1.1073 yea, let godlinesse be the ende of all our studies: at the first let the studi∣ous be diligently taught the Catechis∣me, and let them neuer rest, vntill suche time as they haue learned it perfectly and made it familiar vnto them selues: then let this young be∣gunne godlinesse be daily increased with Lectures and holy Sermons: Let the writings of the holy Euange∣listes and Apostles be alwayes read vnto thē, that they may become per∣fect in them in due season: Let them also commodiously learne the tongs and good Artes, and let them be exer∣cised in writing and reasoning. But aboue all, let dissolutenesse and wantonnesse be banished out of the * 1.1074 godly instituted and Christian scho∣les. Let discipline, yea, though it be somewhat sharpe, flourishe. For if youth be corrupted in the scholes, and growe vp in that corruption, what I praye you shall we looke for at their hands, when they be set in authoritie ouer the Churche? Let vs not beléeue that they wil be the salt of the church, who as they are most dissolute and blockish, so can they not abide sharp∣nesse in other. Shall we thinke that they will become lightes of the chur∣che, who doe them selues hate the light, and are delighted in darknesse, and in the woorkes of darkenesse? Wherefore, that which the sonnes of Helie were in the Churche of Israel, the same shall be and are the corrupt sonnes of the prophetes in the church of Christ. They therfore shal likewise perishe with the people whiche are committed vnto them. And there∣fore nowe adayes, there is greate of∣fence committed through too muche lenitie in the scholes, a mischiefe whi∣che will neuer be washed away. For a man shall come into many scholes, where he shall thinke he séeth so ma∣ny souldiers and ruffians, not scho∣lers and students, whome they com∣monly call clearkes.

Neyther their fare, neyther their apparell, neyther their maners, ney∣ther their wordes, neyther their dée∣des, declare them to be of anye good disposition, honest, or studious. I knowe, that muche is to be ascribed vnto our vnhappy and most dissolute

age, in which the stubborne and rebel∣lious will not hearken to the counsel of the elders: and againe I knowe, that there are great offences commit∣ted through the negligence and fonde gentlenesse of them that are in autho∣ritie. But for as much as the welfare of the Churche consisteth of scholes well ordered, we ought all of vs to vse great diligence, that in this be∣halfe there maye no offence be com∣mitted through our carelesnesse and negligence. This muche haue I sayd concerning Ecclesiasticall scholes, in as fewe wordes as I might conueni∣ently: of whiche I haue intreated more at large in my booke of the In∣stitution of Byshops.

Furthermore, to the end that scho∣les * 1.1075 with the whole ministerie may be mainteyned, together with all holy buildings, and Ecclesiastical charges, there néedeth to be some good wealth and abilitie correspondent. This place therefore admonisheth vs to say somewhat concerning Ecclesiasticall goodes. God in that commonwealth whiche he would haue to excell all o∣ther as best furnished with all things necessarie, appoynted standing fées to be payde vnto the holie ministerie of the common charge, to witte, the tythes, the first fruites, and sundrye other kyndes of offerings.

These thinges are in the lawe ex∣pressed by Moses the man of God in many wordes: who nothing feared, least for handling of that matter he shoulde be accused of gréedie desire, or couetousnesse. For those thinges whiche God commaunded him to de∣clare plainely to the people, he vtte∣red vnto them faythfully. Yea, the lawe of nature commaundeth to re∣warde him that taketh payne, and to maynteine common charges by com∣mon contribution. And those reue∣nues or tributes that were publique∣ly gathered, were not bestowed but to publique vses. For they were part∣ly giuen to the ministers for their mi∣nisterie and seruice, partly they were disbursed vpon publique buildings & holy charges, and parte was employ∣ed to the reliefe of the poore.

And although by the newe Testa∣ment the Leuiticall lawe with the * 1.1076 whole Priesthoode be abrogated, not∣withstanding it is certeine that the same vniuersall lawe, whiche com∣mandeth that publique charges shuld be leuied by publique contributions, is not abolished. For we reade that our Lorde Iesus Christe, although he * 1.1077 liued not of the tenths and reuenues of the Priestes, yet liued he of the con∣tributions of the godly. For he execu∣ted a publique function. And sending his disciples abroade to preache, ex∣pressely * 1.1078 sayth vnto them: I woulde not haue you to be carefull for foode and apparell: For the labourer is worthy of his hire. Wherefore the Primitiue church which the Apostles haue gathered to Christe, bestoweth their houses, landes, and monie for the preseruation of the ministerie, and other thinges necessarie for the Churche.

The Priestes and Leuites at that time possessed the holie reuenues, not * 1.1079 giuing one iote to the Apostolique Churche, whiche rather they wished might storue for hunger. But the godly and faythfull people knewe ve∣rie well, that earthly substance and riches were verie necessarie for the preseruation of the Churche. For GOD hath appoynted men and not angels to be ministers of the Church: and hathe recommended poore men vnto the Church to stand in his stead

But they as men are wont to doe, lacke and are destitute of many thin∣ges, wherefore good men through the motion of the holy Ghoste, doe contri∣bute together, and bestowe mony, houses, landes, and other goods, wher∣by both the poore and also the holy mi∣nisterie may be mainteyned. And herevppon also it is euident that the Church of the people of the new Te∣stament, hadde euer since the time of Christe and the Apostles, goodes and possessions publiquely gathered and receiued, and also layde out and be∣stowed them againe for publique and common commoditie.

Gregorie the first of that name, bi∣shop * 1.1080 of Rome, saythe that it was the custome in his time and also before his time, that there ought to be foure portions or parts of y^e church of God. One for the byshop & his familie, an other for the clergie, the third for the poore, and the fourth for the repay∣ring of Churches. But there are a great many that say that a byshoppe oughte not to receiue wages of the Church. Let vs therefore examine, what Christ and his Apostles do teach vs touching that matter. Christe our Lord, who neuer committed any vn∣iust thing, receiued, as it is read, maintenance from such women as he taught, who ministred vnto him of their substance. He also sending his disciples abroade, and willing them not to be careful for meate and drink, and rayment, sayth further, The la∣bourer is worthy of his hire. The Lorde iudgeth it to be worthy, méete, * 1.1081 and right, to minister necessaries vn∣to preachers. Wherefore they doe no vnworthy déed which receiue wages, thereby to prouide necessaries for thē selues and their familie: yea, he com∣pareth preachers not to idle bellies, not to them that eate fréely of other mens breade, neyther to beggers, but to labourers. For as the Lord setteth downe in the lawe, howe that it is a great offence to deny labourers their hire: euen so their offence is not smal that suffer such as are faythful féeders of the flocke, to perishe and decay tho∣rough néed. For in an other place the lord speaketh to his disciples, saying, Ye haue freely receiued it, and there∣fore * 1.1082 giue it freely. But he speaketh of the gifte of working myracles, and of the benefit of health to be bestowed vppon the sicke, diseased, and oppres∣sed. For thus it is written: Heale the sicke, cleanse the leaprous, rayse the deade, cast out diuels. And to these words he added this, saying: Ye haue receiued it freely, & therfore bestowe it frely. Therfore though the apostles receiued reward of thē to whom they preached: yet neuer any man read y^e euer they tooke any thing for the gift of healing which they receiued in the lords name. Like as Heliseus would not take any thinge at all though it were frely offred him by Naaman y^• Syrian capteine, for y^t by his counsel he was healed of the leprosie. Yet the selfe same Heliseus refused not the gifte of the man that came vnto him frō Baal-salisa Out of the selfe same Gospel of Christ our Lord, Ministers haue to learne to what vse they ought to put that wages they haue of the church. For what time the Lord com∣manded Iudas who carried y^e pursse, * 1.1083 to depart, the residue of the disciples thought that he had ben commanded to go & buy such necessaries as should serue for y^e holie day, or else to bestow something on the poore. Therefore it is plaine that the Lord vsed with the s••ipend whiche he receiued to prouide necessaries for him and his, and als•• to giue almes therof Marke wel then that the ministers of the churche may

prouide things necessarie for their li∣uing, function, and maintenaunce of their housholde, of the wages they re∣ceiue of the church. Againe, they may also of y^e same wages giue almes vn∣to the poore, euen as it were of their own goods truly gotten. For the lord saith plainly in the lawe, that y^e sacri∣fice of the Leuites made of tythes and other oblatiōs or holy reuenues, shall be as acceptable vnto him, as their sa∣crifice that offer any thing out of their owne chest, store, or possessions. Tru∣ly if a labourer do offer vnto God a∣ny thing of his hire or wages (y^t is to say) if he giue vnto y^e poore, doth it not séeme a verie acceptable sacrifice vn∣to God? Verie acceptable then is the almes that the minister of the churche doth bestow, procéeding of the wages of the holie ministerie. Put the case a labourer in building a church, recey∣ueth his wages of the Churche goods, shoulde a man therefore say that the labourer tooke an almes, & that one almes ought not to be giuen out of an other? He receiued wages for his worke. For he did labour. Therefore he giueth almes of his wages & of his owne, lawful & proper goods. Wher∣fore then shoulde the minister of the church séem to liue by almes, & that he ought not to giue almes of alms, who notwithstanding dothe labour for his wages, and therfore receiueth the re∣ward of his work as a labourer doth, vnto whom the Lord him self compa∣reth y^e minister? If any man be so far past honestie to think so, he shal heare not what I say, but what Paul the a∣postle saith. If we sow vnto you spiri∣tual things, is it a great matter if wee mowe your carnall thing••s? And a∣gaine. * 1.1084 Such elders as gouern wel, are worthy of double honor, and chiefly they that trauell in preaching & tea∣ching. For the scripture saith, Thou shalt no•• mousell the mouth of the 〈◊〉〈◊〉 treading out the come. And, The labourer is worthy of his hire. Be∣hold therfore, y^e apostle doth not think that that inestimable goodnesse of the ministerie can by any means be recō¦penced with a vile thing, I meane w^t earthly wages. Againe, They that la∣bour, saith he: They that labour say I, not they saith he, that loyter in tea∣ching. These doth he compare vn∣to an oxe that is a toyling beast, and a thresher out of corn, & also to a labou∣ring man. That wherof I do so great¦ly warne you, is, that bycause in this our wicked & vnthankfull world, cer∣teine men, nay rather monsters most vnthankfull are to be found out, that are persuaded, that ministers doe no∣thing at all, yea, euen suche as moste faithfully do their dutie. For they cry out saying, They eate their bread as beggers do, & it costeth them nought. By which name & infamie they terri∣fie many fine wits, & make thē to for∣sake y^e studie of good learning & diui∣nitie, so y^t they vtterly abhorr y^e mini∣sterie, as it were a thing most begger¦ly & vnhonest. For in such sort y^• diuel can deuise to enlarge his kingdom, a∣busing, or rather fitly vsing to his pur¦pose our ingratitude and malice. But why do they not suffer thē selues to be numbred with Christ & the holy apo∣stles, who were fed & mainteined by y^t churches stipend, than to be reckoned vp among those vnthankful & proude people, who haue seraped & gathered al their goods together for y^e most part by vsery & other wicked means? or at the least if they haue not gotten their goods by sinister means, they haue re∣ceiued thē through the liberalitie and méere goodnesse of God, for the which they neuer sweat or tooke paynes?

S. Paule proueth by strong and

many argumēts the right to receiue a stipende for the holie ministerie. * 1.1085 Haue we not (saith he) power and au∣thoritie to eate and drinke, or maye wee not carrie about with vs a wo∣man sister? For he meaneth the law∣fulnesse * 1.1086 and authoritie to receyue a∣ny thing necessarie for him selfe, his wife, and his whole housholde. And for that he asketh a question, he shew∣eth what he meaneth, that thereby he may declare a playne truth and equi∣tie amongst all men, and thereto ad∣deth examples, not of euerie man se∣uerally, but of all generally, and spe∣cially of the chiefest apostls of Christ, and of them that were kinne vnto Christe by bloud, saying: Euen as the other Apostles and brothers of oure Lorde, and Cephas? And who is that Cephas, but Peter? To this Cephas the Lorde sayde in the first chapter of S. Iohn: Thou shalt be called Ce∣phas, whiche if a man interprete it, signifieth a stone. But Peter also was so syrnamed of a rocke, to the in¦tent the interpretation of the name may alwayes fail vppon the same.

And who, I pray you are the Lordes brethren, but Iohn and Iames, and * 1.1087 Iames the brother of Iudas, and Iu∣das and Simon the brethren of Ia∣mes? All these, sayth Sainte Baule, liued of a stipend they had, being ga∣thered of the common assembly of the Church. Vnto these examples he ad∣deth other also like vnto them, com∣monly put in practise. Who (sayth he) doth goe to warre at his owne costes and charges? Or who plan∣teth a vineyarde, and eateth not of the fruite thereof? Or who feedeth a flocke and eateth not of the mylke thereof? Surely he bringeth foorth these similitudes very finely and pro∣perly applied vnto them, and not vn∣to any other. For the minister•• of the Church are somtime called souldiers or vine yard-kéepers, sometime hus∣bandmen and shepherds. And who, I pray you, is so farr from reason, that he woulde denie vnto souldiers, hus∣bandmen, and shepheards meate and clothing, for the paynes they take in warfare, husbandrie, and about cat∣tel? The true hearted men therfore, and suche as are of an indifferent iudgement, do acknowledge that the ministers of the Church may liue by the Ecclesiasticall ministerie. But least that any man should obtect that these humane parables and simili∣tudes taken from the common vse, do proue nothing in an Ecclesiasticall cause, he addeth presently: Doe I speake these things according to mā? Doth not the lawe say also the same? For it is written in the lawe of Mo∣ses, Thou shalt not mussell the Oxe that treadeth out the corne. As tho∣ugh he shoulde say, I haue in a readi∣nesse for the cōfirmation of our right, not only humane similitudes, but also testimonies of y^e holy scripture. And he allegeth a place out of the 25. chap. of Deuteronomie, concerning y^• nou∣rishing of labouring oxen. Againe, lest any man shuld say that that place is not to be vnderstood of preathers, but simply of oxen, he addeth, Dothe God take care for oxen? Or dothe not hee speake it altogether for oure sakes? Doubtlesse hee hath writen it for our sakes, that he which ploweth may plowe in hope, and he that thre∣sheth in hope may be partaker of his hope The Lorde sayd he, in his lawe would prouide for vs. For he would haue the ••qualitie gathered by a cer∣taine syllogisme or kinde of argu∣ment, after this or suche like man∣ner: If the Lorde prouided for bea∣stes

and cattell and woulde haue con∣sideration to he hadde of them, howe much more of men? It were truly a very vniust thing that an husband∣man should labour with his oxe with∣out hope, that is to saye in vaine, and without commoditie. Therefore were it also a most vniust thing, for the mi∣nister to exercise ecclesiastical husban∣drie in the church without hope or due stipend. Moreouer, where it is againe obiected here against, that vnto the spi∣ritual ministerie, belongeth no corpo∣rall but a spirituall reward, the Apo∣stle aunsweareth, If wee so we vnto you spiritual things, is it a great mat∣ter if we reape your temporal things? He therefore thinketh that the Corin∣thians giue nothing when they giue their temporall thinges, namely if they be compared with eternall good thinges, which the ministers do bring by teaching. For looke how farre the soule excelleth the bodie, by so muche are spiritual thinges better than tem∣porall. The Apostle also concealeth an euident argument in these words, where he admonisheth, that it is meet that he that soweth should also reape. In this point also is great inequali∣tie, in that the ministers sowe the bet∣ter, and reap the worse. Because men set light by God and the diuine mini∣sterie, therefore they thincke that the ministers doe nothing. S. Paule a∣gaine confirmeth his owne right by the example of others, saying: If o∣thers bee partakers of the power to∣wardes you, why rather are not wee? For séeing none had taken more pai∣nes amonge the Corinthians than S. Paule, no man was more worthie of reward. Moreouer he confirmeth his right, by the example, commaunde∣ment and ordinaunce of the Lord, say∣ing: Knowe ye not, that they whiche take paines in the holy thinges, doe eate of the holy thinges, and they that minister at the altar, are partakers o the altar? Euen so hath the Lord or∣deined, that they that doe preach the Gospell, should liue of the Gospell. Where hath the Lord ordeined this? Forsooth when he said in the Gospell, that y^e labourer is worthie of his hire. But I iudge this especially to be ob∣serued whiche the Apostle speaketh in plaine words, That the Lord institu∣ted his ordinaunce concerning the maintenaunce of the ministers of the church vnto the imitation of the aun∣cient lawes of the Iewishe people. Hereof wee gather, that wée misse not much the marcke, if in this and such like cases, wée do not vtterly reiect the auncient institutions of the fathers.

But in that S. Paule the Apostle vsed not his authoritie as he mighte * 1.1088 haue done, it maketh nothing against these thinges. For one question is of the déede, and another of the right of the thing. In very déede, hee toke no∣thing of the Corinthians for diners causes, yet notwithstanding hee toke of other Churches. Neither receiued he any thing of the Church of Thessa∣lonica: yet for all that this his deeing is not prtiudiciall to the equitie of the right. For he saith vnto the Corinthi∣ans: I haue robbed other Churches, * 1.1089 hauing receiued wages of them, to thintent I might do you seruice. And when I was with you and wanted, I was not burthensome vnto any man. For the things that were lacking vn∣to me, were giuen me by the brethren that came from Macedonia. And vnto the Thessalonians he saith, We beha∣ued not oure selues inordinately a∣mongst * 1.1090 you, neither did we take our bread for nothing: But with labour and paines both night and day doing

our woorke, to the intent wee would not be a burden vnto any of you. Not that it is not lawefull for vs to doe it, but because we would set downe our selues as a patterne for you to followe after. And againe the same S. Paule saith vnto the Thessalonians, I besech you that you acknowledge thē that laboure among you, and are ouer * 1.1091 you in the Lord, and admonishe you, that you haue them in singular loue through loue for their woorke sake. Be at peace with them. Let so much therefore of the Churche goodes as is sufficient be giuen vnto the ministers and teachers, so farre forth as honest necessitie requireth. And thus much haue we spoken concerning the por∣tion that is due vnto pastours.

In times past, the second part of ecclesiasticall goods was allotted vnto clearkes. And clearks are the haruest * 1.1092 of pastours, studious of diuinitie, and wholy disposed to the holy ministerie. And forasmuch as these haue dedica∣ted themselues and all that they haue wholy to the Church and the ministe∣rie thereof, it is most fitt that they sh••uld be nourished and mainteined by the costes of the Church. But it is conuenient they be nourished mean∣ly, who ought to bee an example of meane and thriftie liuing to other. For to be brought vp delicately, doeth nothing agrée with the ministeries of the Churche. And therefore, Amos found fault that the Nazarites drank wine, for that he ment that drūkards did not mainteine the Church, but vt∣terly destroy it. Of which matter wée spake in another place. Moreouer, it is fitt that due portions bée paide to Priestes, scholemaisters, scholers, and to all other ecclesiasticall persons whatsoeuer.

Finally the third part of ecclesiastical goods are appointed for the poore. And there are diuers sortes of poore folke: * 1.1093 as widowes, pupils, or phanes, and in∣fants cast out (whose parents are not knowne.) Also they that are worne with olde age, and spent with disea∣ses. There are infinite kindes of dis∣eases, whereof the most gréeuous are these: leprosie, furie, and madnesse, the Frenche pockes, or the scabbe of India or Naples, the palsey, the gout, and a great many moe. There are not onely poore men borne within the land, but also strangers that are bani∣shed their countrie and home for righ∣teousnes sake, and for the woord of God. There are other who are not yet come to extreme pouertie, but are e∣uen now readie to fall into it, so that if they be not holpen a little w^t readie monie, they by and by come to be kept by the Church boxe. Againe, there are some that are consumed by imprison∣ment, by warres, by great floudes of waters, by fire, and diuers other mis∣happs, as by haile, frostes, and other stormes and distemperatures of the ayre. Of all whose health and safe∣gard the Lord willed vs to be minde∣full, whereas he saith, that Whatsoe∣uer we bestowe vppon the poore, we bestowe it vppon him. Therefore if wée despise and regard not the poore, without al doubt we despise and neg∣lecte euen our Lord God himselfe in the poore. Wée ought of duetie to suc∣cour the poore of our owne goodwill, by counsell, comfort, medicines, cures, monie, meate, drink, clothes, lodging, succouring, and by any meanes else that we may, and in all such matters and cases, as they shall haue néede of our helpe. If so be the Church goodes are not sufficient to performe all this at the full, then let the abundaunce of * 1.1094

all other good faithfull people supplie their want. But if there be goods suf∣ficient * 1.1095 in stoare layed vp, which haue béene in times past contributed by the liberalitie of the godly, whiche notw^t∣standing through negligence or wic∣kednes of the gouernours are taken away, so that the necessitie of the poore cannot thereby be succoured, for that cause truely most sharpe tempestes of infelicities are powred forth both vp∣pon cōmon wealthes and kingdomes. For why, they are very sharply puni∣shed which doe not giue vnto the poore of their owne priuate goods if they bée able: with how much more grieuous calamities may we thincke they shal∣be plagued, which wickedly sacrile∣qiously & forcibly take away to their owne priuate vses, those riches which were giuen by others to the common vse of the poore? Hee that hath this * 1.1096 worldes substaunce and séeth his bro∣ther want, and shutteth vp his affecti∣on from him, is cruell: therefore hée that taketh from the poore that which is alreadie giuen them is more cruel, and committeth sacriledge. It is read * 1.1097 that the Sodomites with their fellow cities were drowned, beecause they strengthened not the hand of the poore but rather weakned it. The Moabits and Chaananits are destroyed for dis∣dayning strangers, and for hauing no care of the poore. But why do we fetch examples so farre of? why do we not call to minde the last sentence of the high Iudge vttered from his heauen∣ly iudgment seate which is stablished in the cloudes, pronounced in this manner, Come ye blessed of my fa∣ther, possesse the kingdome whiche * 1.1098 was prepared for you frō the begin∣ning of the world. I haue bin hungrie and you haue giuen me meate. I haue bin a thirste and you haue giuen mee drinke. I was a stranger and you har∣boured me. I was naked & you cloa∣thed me. I was sick, & you visited me. I was in prison, & you came vnto me. The Euangelist also addeth that whi∣che agréeth very much to our purpose: Then shal the iust aunswere and say, Lord, when saw we thee hungrie and gaue thee meate: thirstie & gaue thee drinke? When saw we thee harbour∣lesse and lodged thee: or naked and cloathed thee? Or when sawe we thee sick or in prison, and came vnto thee? The king aunswearing, shal say vnto them, Verily I saye vnto you, in that you did it vnto one of the least of these my brethren, you did it vnto mee. Then shal he say also vnto them that are at the left hand, Depart from mee yee cursed, into euerlasting fire, which is prepared for the diuel & his angels. For I was hungrie, and you gaue me no meate. I was thirstie, and you gaue me no drinke. I was a stran∣ger and you harboured me not. I was naked & you cloathed mee not. I was sicke & in prison, and you visited me not. Thē shal they answere & say vn∣to him, Lord, when saw we thee hun∣grie, or thirstie, or a straunger, or na∣ked, or sick, or in prison, & ministred not vnto thee? Then shall he answere them, saying: Verily I say vnto you, in as much as you did it not vnto one of the least of these, neither did you it vnto me. It foloweth after, And they shal goe into euerlasting punishmēt, but the righteous, into euerlasting life. The Lord also in another place in the Gospell substituting the poore in his stéede, sayth: Ye haue the poore with you alwayes, and when ye will * 1.1099 ye may do them good: but me ye shal not haue alwayes. And therfore we reade that the Primitiue Church was carefull in prouiding for the poore, e∣euen

to the working of myracles.

S. Paule in all places commendeth the poore to the Churche of God: hee made collections for the poore almost in all Churches, & the blessinges which he had gathered, he distributed with great iudgement, faith and diligence. As it wil appeare almost in all his e∣pistles, specially in the 15. to the Ro∣manes, in the first to the Corinthians the sixtéenth Chapiter, in the second to the Corinthians the eight and ninthe Chapiters. And to the Galathians, While wee haue time (sayth he) let vs * 1.1100 do good towardes all men, especially towardes the household of faith. In * 1.1101 the first epistle to Timothie, hee war∣neth that there be consideration had who should be holpen, and who not be holpen. In the same epistle he giueth charge to Timothie, and to all the bi∣shopps howe to deale with the richer sort in the Church, saying: Cōmaund * 1.1102 them that are riche in this world, that they be not high minded, neither put their trust in vncerteine riches, but in the liuing GOD, who giueth vs all things abundantly to enioy, that they may do good, that they may bee riche in good workes, that they may be rea∣die to giue, & bestowe willingly, lay∣ing vp vnto themselues a good foun∣dation against the time to come, that they maye take hold of life euerla∣sting. * 1.1103 Also vnto the Hebrues, To doe good and to distribute forget not for with such sacrifice God is pleased.

Wherfore, riches were gathered euē in y^e time of y^e Apostles to succour y^e ne¦cessitie of the poore withall. Deacons were appointed by the church as pro∣uiders and stewards: amonge whom those first Deacons were most fa∣mous, * 1.1104 of whome the Actes of the Apo∣stles make mention, and also the no∣ble martyre of Christ Laurence. And the writinges of the auncient fathers doe testifie that with those ecclesiasti∣call goodes, prisoners were redéemed out of captiuitie, poore maydēs of law∣full yeares married, finally hospitals, almeries, spittels, harbours, hostles, and nourceries were builded, name∣ly to interteine poore trauellers, for the maintenaunce of the poore that were borne in that countrie, for the reliefe of the sick and diseased, for the necessitie of old men, and for the ho∣nest bringing vp of pupils & orphans. Concerning these matters there are yet extant certaine imperiall lawes. Wherefore in refourming of Chur∣ches, very diligent héed must be taken * 1.1105 that there be no offence committed in this behalfe thoroughe ouersight or of purpose, that the poore be not defrau∣ded, and that in taking away one a∣buse, we bring not in many. If there be plentie of goodes, let them be kept: if there be none, let them be gathered of the rich. Then let the state of the poore be searched, and what euery mā néedeth most, or howe prouision maye best be made for euery one. Whiche being knowen, let that which is méete and necessarie for euerie one be done spéedily, gently, and diligently. If then any of the cōmon goods remaine, let them be kept against such calami∣ties as may ensue. Let nothing be cō∣sumed vnprofitably or vngodlily. A∣gaine, let not the treasure of the poore vnhappily be deteined from them by fraude, and to the increasing of their pouertie. For there maye be like of∣fence committed on both sides. For on eche side the poore are defrauded of their goods. Touching liberalitie, wée haue entreated in another place in these our Decades: and of prouiding for the poore, in other of our woorkes. And Lewis Vines hath written very

well of relieuing the poore.

The fourth & last part o•• 〈…〉〈…〉 of the Church, 〈…〉〈…〉 holy * 1.1106 buildinges, as Churches, scholes, and houses ••••longing to Churches and scholes. 〈◊〉〈◊〉, which because of * 1.1107 the companies gathered together in them are also called congregations, are the houses of the Lord oure God. Not that God whome the wide com∣passe of the heauens cannot compre∣hend, doeth dwell in such manner of houses, but béecause the congregation and people of GOD méete together in those houses, to worshipp and per∣forme due honour vnto God, to heare the word of God, to receiue the Lords sacramentes, and to praye for the assi∣stance & presence of God. Churches therefore are very necessarie for the Church and people of God. Touching holy assemblies, I haue said somwhat in the disputation of prayer. And al∣thoughe that at the commaundement of God, Moses builded a moueable Church, and afterward the most wise king Solomon founded a standing Churche not without great cost, not∣withstanding wee must not thincke therfore that God liketh of such great charges after that hée had sent Christ, and fulfilled y^e figures. For as before the lawe was made, it is not to bee found that the Patriarches did euer build any Ministers or great churches, euen so after the disanulling of y^e law in the Church of Christe, a meane and sparing clenlinesse pleaseth God best. For God misliketh that foolish & madd kinde of buildinges, not much vnlike to that vnwise building of Babylon, enterprising to sett vp the topp of the tower aboue the cloudes. For God li∣keth not the riotousnes of Churches, who without all riot doeth gather his Church together from out all y^e parts of the 〈◊〉〈◊〉, whiche Churche also be h••th taught both sparingnes and th•• contempt of all riot. A church is large and bigge enough, if it be sufficient to receiue al that belong vnto it. For the place is prouided for men and not for God. But aboue all thinges let that place be cleane and holy. A Churche is hallowed or consecrated, not (as some doe superstiously thincke) with the re∣hearsing of certeine woordes, or ma∣king signes and Characters, or with oyle, or purging fire, but with the will of GOD and his commaundement, bidding vs to assemble and come to∣gether, promising his presence a∣mongst vs: and also, it is hallowed by the holy vse of it. For in the temple y^• holy Church of God is gathered toge∣ther: the true and most blessed word of God is also declared in the temple: the holy sacraments of God are recei∣ued in y^e temple: and also in the tem∣ple prayers are powred forth to God whiche are most acceptable vnto him. Verily the place of it selfe is nothing holy, but because these holy thinges are done in that place, in respecte that they are done there, the place it selfe is called holy. Therefore not without great cause ought all prophanation & filthines be farre from the holy tem∣ple of the Lord. The Senatours court or seate of iudgement is accounted so holy a thing, that whosoeuer either in woord or déede vsed himselfe vnreue∣rently towardes it, should be accused of treason. And yet in this Courte the Senatours only are gathered and as∣sembled together, to heare y^e matters of suiters in thinges transitorie that shall passe away and perish. By howe much the more then ought reuerence to bee giuen vnto temples, into the which the children of God do come to worshipp him, to heare the true word

of God, and to receiue his holy sacra∣ments? And therefore as we hate and abandon all superstition in temples, so wee loue not the prophanation of them, yea rather I say wée cannot a∣bide it. Neither haue we leysure at this time about the consideration of temples to rehearse and searche out o∣pen and plaine superstitions. Of whi∣che matter wee haue spoken in an o∣ther place.

I finde it a matter of controuersie amonge the fathers of old time, to * 1.1108 what part of the world wee ought to turne when wee pray. Socrates the histographer in his fifte booke cap. 22. speaking of the most auncient Apo∣stolique Church of the whole world at Antioche, saith: At Antioche, whiche is in Syria, the Church is set contrarie to other, for the altar looketh not to∣wards the East, but towards the west. It may be they did imitate y^e fashion of the old people in building and set∣ting their tabernacle, and in the fashi∣on of their temple. For they worship∣ped God turning towards the West, without doubt because of the cōming of Christ in the latter time, and at the end of the world. Otherwise it is cō∣monly vsed that men worshipp with their faces turned toward the East. But in all these matters so there be no superstition, dissention, licentious∣nes and offence, a man may doe what him lusteth.

But there ought no temples to be built for the worshipping of Saincts. * 1.1109 For vnto God onely, to whome all ho∣nour and worship is due, we ought to build Churches: which thing wee are taught by y^e examples of auncient fa∣thers, and the determination of the whole scripture. The heathenish ido∣laters built temples vnto creatures, sinning against the true and eternall God in cōmitting a gréeuous offence. S. Augustine in his booke, De Ciuita∣te Dei, sayeth plainely, We build not temples vnto our martyrs. And a∣gaine in his first booke against Maxi∣minus a bishopp of the Arians, If wee should (saith he) build a Churche of timber & stones vnto some excellent holy angel, should we not be accursed by the trueth of Christ, & the church of God? Because wee should do that seruice vnto a creature, that is due on∣ly to God? Therefore if we should cō∣mit sacrilege in making a temple to e∣uerie creature whatsoeuer, howe may it be that God is not true vnto whom we make no temple, but we our selues are a temple for him? Thus muche saith he. Againe, they are to be coun∣ted lyars, who affirme that temples were built by certeine religious men in the worshipp of the Apostles while they were a liue. Of whiche matter we haue spoken in times past, as wée haue both against the riotousnes of the Churche, and the vnprofitable expen∣ses thereof, in the first booke intituled, De Origine erroris, the 21. chapter.

Instrumentes belonging to the Church, ought to be holy, cleane, and * 1.1110 voyde of all riot, and farre from any kinde of superstition. The instru∣mentes be these, an holy seate or pul∣pit, in the whiche the minister maye teach and preach: conueniente sea∣tes for the congregation: a Fonte readie to baptise infantes in, and the Lords Table, with such thinges as are necessary thereto, as water, bread, wine, bookes, candles, baskets and cuppes. These at sometimes were all of gold: but good & godly bishops haue oftentimes molten them, and there∣withal deliuered prisoners out of cap∣tiuitie, and fedd such as were like to perish for hunger. Many examples of

this sort haue I gathered in my booke of the Iustitution of Bishops, the 9. Chapiter. As for candles whereof wée made mention euen nowe, sure it is that the auncient fathers vsed them in the churches to driue away y^e dark∣nes of the night, as it appeareth in the twentie Chapiter of the Actes of the Apostles. But it is a foolish matter & nothing religious, to vse lightes in the worshipping of God. Lactantius crieth out, shal we iudge him to be wel in his wits which offereth the light of a bur¦ninge waxe candle or taper for a pre∣sent to the authour & giuer of light? Hee requireth other manner of light at our handes, and that not smokie, but cleare and bright, to wit the light of the minde. But a man may com∣monly sée in these dayes, a great part of the worshipping of God to be repo∣sed in the offering of candles, whiche thing is cleane against the manifest trueth. Amongest other instruments of the Church, bells are reckoned vpp, whiche at these dayes are vnto vs, as in old time trumpets were vnto the people of God. For they serue to call y^e congregation together, and they are numbered among tokens and war∣nings. About bells there is a wonder∣full superstition. They are christened by bishops: and it is thought that they haue power to put away any great tempest. In the old time men were stirred vp to prayer by the ringing of them, what time any sore tempest did arise: but nowe the very ringing of bells, by reason of their consecrati∣on séemeth to haue a peculiar kind of of vertue in it. Who can but meruel and he astonied at this extreme blind¦nes? Moreouer they vse belles to be∣waile the dead. All which things are superstitious, and vtterly to be con∣tenmed.

Forsomuch as the true v••e ••f the church g••••ds consisteth in those things * 1.1111 whiche wée reckoned vp before, it fol∣loweth that the abuse thereof must néeds be in the contraries, whether we do offend in one kind or in many. Iustice and equitie is to bee kept in these as well as in all other thinges. Wée ought not to take from one man & giue to another, but wée must giue vnto euery one that which is his own. Therfore we may not take any thing from the poore and giue it to the mi∣nisters of the Church: neither is their portion and necessaries to be taken from them, that the poore maye liue thereof. The holy scripture giueth one portion of the Church goods to the mi∣nisters of the Churche: and the same Churche willeth vs to giue vnto the poore their part. Therefore if bishops or ministers of the Church doe chal∣lenge vnto themselues all the Church goods, and giue not vnto y^e poore their partes due vnto them, they destle themselues with sacrilege. If the mi∣nisters doe not challenge vnto them∣selues all the goods of the Church, and yet do take vniustly more then either it becommeth them, or than néede re∣quireth, or otherwise than the decrée of God and the Apostles doeth allowe: or else if they spend vnthriftily y^• por∣tion due vnto them, they gréeuously offend. But they sinne greatly, yea, most horribly, if they wast the goodes of the poore, in hunting, diceing, drin∣king and rioting, whore-hunting, or else in warrefare: and in the meane time haue no regard of the Churche, neither care what is done there, or howe.

But if a iust and good portion fall vnto the poore, perhaps there will bée a fault in this poinct, in the Steward or Almonar thoroughe fauour or

hatred, that they that haue most néede shall haue nothing, and the least wor∣thie shall haue most, and in this case there is great offence committed thorough filthie abuse. But of all a∣buses, that séemeth to be the shame∣fullest whiche is nowe a dayes almost commonly vsed. We bestowe great costes and charges vppon stones and stockes, that is to say, vpon idols void of all vnderstanding: but there is no regard had vnto the poore who are the perfecte images of God. Which kinde of madnes is heathenish and extreme folly. But forsomuch as other haue al∣readie very largly spoken of the abuse of the Church goods, and we also haue set downe certeine matters concer∣ning the same elsewhere, I will for this time make an ende of speaking thereof.

I would also now intreate of y^e holy time, which treatise is altogether like * 1.1112 that of the Holie place, whereof wée disputed els-where, vnlesse we had also discoursed thereof in the expounding of the tenne commaundements. This onely I add as for this present time, that there ought to be no odious con∣tention in the Church concerning that matter, but that in this and other such like cases, discipline with charitie is constantly to be obserued. For it be∣houeth vs to be mindefull of the most pernicious contention about the kée∣ping of Easter, which with much dan∣ger and great detriment, much and long time troubled the churches of the East and West: and beware in any case that through contention there bée not a gapp left open vnto Sathan to enter in. It were profitable in mine opinion both in this case and in such like, to remember the counsell whiche S. Augustine giueth, That that which is enioyned vs, and is neither against faith, nor good manners, is to bee ac∣counted indifferent, and to be obser∣ued according to the focietie of them with whom we liue. In the 118. epistle to Ianuarius.

Vnto the holy ministerie belongeth * 1.1113 also discipline and correction of the ministers. Howe necessarie this is, it may be gathered by these woordes of our Lord Christe, You are the salt of the earth. If the salt haue lost her salt∣nesse, what shal bee salted therewith? It is good for nothing else but to bee throwne out of the doores, and to bee troden vppon by men. I know there be some that doe boast themselues of certaine priuileges whereby they are exempted from all discipline. But they are deceiued. For the Lord hath made all the ministers of his Churche subiect vnto discipline. Whose there∣fore wil be exempted from discipline, are not Christes ministers. Or who, I pray you, will say that he is frée from discipline, whome y^e Lord would haue altogether subiect and bound vnto it? Against the commaundement of God there is no Popes lawe, no priuilege of king or Emperour of force. For no man can abrogate the decrée of the high God. And the lord commaundeth vs to warne and correcte euery bro∣ther that doth amisse: therefore would hee haue vs also sharpely to admonish the ministers of y^e Churches that are negligent and goe astray. Truely hee himselfe did often and very sharpely reprone the whole order of the priests of the church of Hierusalem. Helie the lords priest is yll reported of in y^e holy historie, for that he restreyned not his sonnes being priestes, with sharper discipline. Wée read howe the pro∣phets of the lord blamed very bitter∣ly all the colledges of priestes, and the high priests also. Examples are to be

found in euerie place throughout the holy hystorie, and in the writings of the Prophets. Yea, S. Paule repro∣ued the moste holy Apostle S. Peter * 1.1114 at Antioch in Syria in the sight of the whole congregation, for y^t he taught not directly according to the prescript rule of the Gospel. And to be shorte, Christ himself in the reuelatiō which was made to S. Iohn y^e Apostle, doth verie sharply admonish & reprone the Angels, that is to say, the ministers of the Churches. Againe, S. Paule the Apostle, sayeth, Against an Elder, re∣ceiue * 1.1115 no accusation, but vnder two or three witnesses. But those that do of∣fend reproue before the whole con∣gregation, that the other may stand in feare. There are extant also in the scriptures many notable examples of most holy Princes, who by their Lawes haue restrained euen the chiefest ministers of the Churches, and haue thruste downe from their chaires & degrée suche as did not wel discharge their duties. Yea verie ne∣cessitie it self and the good estate of the people of God requireth, y^t the naugh∣tie ministers of Churches bee depo∣sed. And better it were that a fewe euill ministers were troubled, than so many congregations brought into daunger of bodie and soule. For the Churches and congregations are vt∣terly destroyed, through the negli∣gence and vngodlines of wicked pas∣tours. Therefore let them be de∣posed with spéed. But to the end that * 1.1116 the ministers of Churches might the better and the more easily be kept in their function & calling, the auncient fathers in the old time solemnely held conuocations of the Clergie once or twice in a yere, applying the same as remedies to the diseases of the minis∣ters. And that I may not bring any thing here farre fette I wil recite vn∣to you (Déerely beloued) what is read in the Imperial constitutions of the Emperour Iustinian commanding af∣ter this maner: The auncient Fathers solemnely helde conuocations of the Cleargie twise a yeare, in euerie Pro∣uincet, hat such things as are grown vp may there be examined, & amēded by competent correctiō. Which hitherto not being obserued, it seemeth now to beneedful to bring it to the rightway. And for as muche as we our selues by reason of this negligence haue founde many to bee intrapped with sundrie errours and sinnes, wee commaunde them all, that in all prouinces euerie yere, either in the moneths of Iulie or September one Synode be holden, & that the priests meete together either at the patriarches or the bishops, and that there matters of faith be handled & also of canonical questions, & of the administratiō of Ecclesiastical things, or of reproueable life, or other matters which require correctiō. These things beeing thus obserued, the layitie also shal reape muche profite concerning the true faith, & honest life, & amend∣ment of them selues to the better. Im∣mediatly after he addeth these words: Moreouer, we commaund the Lieute∣nants of the prouinces, if they seé this to be negligently looked vnto, that they vrge the Bishops to assemble sy∣nodes. But if they perceiue them to seeke delayes & to be negligent here∣in, let them certifie vs there of, that we may proceede with due correction a∣gainst suche lingerers. Thus muche haue I reported out of y^e Caesarial de∣crée. Therfore let bishops take héede, that in this behalfe there be no faulte committed through their negligence: and if they forget their duetie, let the magistrate beware that hee win••e

not at their sluggishnes to the destruc¦tion of the whole Churche, and all the ministers of Christ. There créepe in continually many vices, for that the dispositiō of the flesh is very corrupt. Vnlesse therfore therebe admonitiō in the Churche, and correction conti∣nually put in vse, those things which we thinke to be most firme, shall fall to decay & perish sooner than we sup∣pose. Like as the Lord would haue y^e transgressing ministers of the Chur∣ches priuately to be admonished and * 1.1117 corrected, so doth he extend the cōmo∣ditie of the same admonition and cor∣rection to the whole Churche. And therefore the auncient Churche had an holy Senate of elders, which dili∣gently warned them that transgres∣sed in the Churche, corrected them sharply, yea and excluded them out of the Ecclesiasticall fellowship, namely if they perceiued that there was no hope of amendement to be looked for in them. But in the latter times, the Popes and bishops tyrannically ta∣king that kinde of punishment into their handes, and exercising it sacri∣legiously contrarie to the first institu∣tiō, haue turned an holsome medicine into an hurtful poison, making it ab∣hominable bothe to the good and bad. S. Paule teaching that this kinde of punishment was permitted by the Lord to restreine the licentiousnes of many, sayth, I haue decreed, that he which hath committed this offence, * 1.1118 when you be gathered together in the name of our Lord Iesus Christ & my spirite with you, together with the power of our Lord Iesus Christe, bee deliuered to sathan to the destruction of the slesh, that the spirite may be sa∣ued in the day of the Lord Iesus. Loe, this is y^e power & reuengement of the elders of y^e church. The meanes is, y^e destruction of the flesh. The end is, y^e safetie of the spirit, 〈◊〉〈◊〉 the sauing of a faithful man. For the fame Apostle to the Thess. hath these wordes, If there be any man, sayth be, that obeyeth not * 1.1119 our words, signifie to me of him by an epistle, and fee that he haue nothing to do with him, that he may be asha∣med: neither wil I you to acoūt him as an enimy, but warne him as a brother. The same Apostle also plainely show∣ing in an other place, who ought to be punished by the Ecclesiastical sword, not suche as be offenders throughe weaknesse of the fleshe, or good men, beeing adiudged for heretiques of the bishoppes onely and their compa∣nie about them, or poore men for not paying their duetie to their ordinarie or their officiall, but wicked doers, & pernicious men. If any man, sayth he, that is called a brother, bee a whore-hunter, or a couetous person, or an I∣dolater, or a slaunderer, or a drunkard, or a theefe, with such see that ye eate not. S. Augustine doth admit mo∣deration in giuing punishment, and then especially, when throughe pu∣nishment, not the edifying but the destruction of the Churche is to bee feared. Whiche feare might per∣happes séeme eyther vaine or else too muche, if the same Apostle who com∣maunded the incestuous adulterer to be deliuered to sathan, had not saide in the latter epistle to the Corinthi∣ans: * 1.1120 I feare that when I come I shall not finde you such ones as I would, & shal mourne for many that offended before, and haue not repented them∣selues of their vncleannes, & of their whoring and wantonnesse they haue vsed, &c. Truly he threateneth them hardly that he will not spare them: but because he perceiued that it did rather tende to the vtter destruction and ouerthrowe of the Churche, than to the gathering together & increase

thereof, if (as he did the adulterer (he should deliuer them vnto sathan, he vsed moderation therin according to Gods commandement, Suffer both of them to grow, lest that while ye pluck * 1.1121 vp the cockle, ye also pull vppe the wheate by the rootes. It is necessarie therfore that holy indgement be vsed, lest offence be committed either by too mu••he fauour, or by too muche extre∣mitie. Moreouer let spéedie reconcili∣ation be of force among such as be re∣pentaunt. S. Paule faith; It is suffi∣cient to suche a man, that he be thus * 1.1122 blamed or chidden. Saint Peter who shamfully denied the lord, doth heare of women in the day of the resurrecti∣on the gospell preached by angels.

Moreouer, we haue shewed y^t there is a magistrate in the church, and au∣thoritie to execute the sword vpon e∣uil doers, & a magistrate which doeth iudge and exercise the sword, and not withstanding is reckoned vp among the true members of the Church, yea & that a magistrate is very necessary for the church in respect of his office, as it is set downe in our 7. and 8. ser∣mon of the second Decade.

The speciall institutions and or∣dinaunces which God hathe appoin∣ted * 1.1123 in the Churche, are these that fol∣lowe. And truly amongst all the ordi∣naunces of the Churche, wedlocke is not to be accounted least, whiche if it be wel vsed, it bringeth forth a great company of good fruits in the church, but if it be not wel ordred, it bréedeth a number of offences and deadly mis∣chéefes in the Church. For they iudge vprightly which say, that that church is moste holie, and best assembled, which is gathered together frō out of many houses well ordered: againe, out of many wicked houses, a wicked churche is assembled. God therefore in his holy word, doth diligently ap∣point couples, and garnisheth wed∣locke derie beautifully. But it is not our purpose at this preset to set forth the praise of matrimonie. For it suf∣ficeth to knowe that God himselfe is the authour of wedlocke, and that he instituted it first in Paradise: and he did it to this end, that man might liue wel and pleasantly with a followe: to conclude, he first coupled them, man and woman together, and being cou∣pled he blessed them: and that y^e most holy friends of God, the patriarches, princes, prophetes, kinges, bishops, wisemen and priestes, liued in this kinde of life. Whereof perhaps S. Paule said, Wedlocke is honourable * 1.1124 amongst all men, and the bed vndefi∣led. He in another place, calleth the doctrine that forbiddeth wedlocke, The doctrine of diuels. For it is eui∣dently knowen, that Christes disci∣ples * 1.1125 and the Apostles were married men, neither did they put away their wiues when they toke vpon them the office of preaching, though some most shamefully feigne that they did. It is notable that the Apostle requireth at * 1.1126 the hands of a bishop or an elder, to be the husband of one wife: & that in ano¦ther * 1.1127 place he plainly saith, y^t it is law∣full to carrie about a Christian wife beeing in the calling of the Apostle∣ship: and he chalengeth it both to him selfe and also to Barnabas. What shal I say moreouer that it was pro∣noūced in the counsel of Nice, to wit, that to lye with a mans owne wife is chastitie. For Saint Paule had said before, Let euerie man haue his own wife to auoide fornication. And, * 1.1128 The bed of wedlocke is vndefiled. A∣gaine, If a virgin marrie she offen∣deth not. Wherefore we iudge that Papistical doctrine which forbiddeth

marriage vnto ministers, to be suche as the blessed Apostle S. Paule ter∣med to be the doctrine of diuels. The verie papistes themselues, who haue not as yet put all shamefastnesse a∣way, wil confesse it with vs. For if we iudge the trée by the fruits, I pray you what fruits of single life may we recite? What filthinesse, what bam∣derie, what aduiteries, what fornica∣tions, what rauishings, what incests and heynous copulations may we re∣hearse? Who at this day liueth more vnchaste, or dishonest than the rabble of priestes and monkes doe? For as they haue no care or regarde to obey Gods word and his lawes, and to glorifie GOD with their holy life in chaste wedlocke: euen so hathe God through 〈◊〉〈◊〉 desire of their hartes gi∣uen them vp vnto all vncleannesse, that their bodies may be stained with reproche.

But first of all, the holie scripture diligently teacheth all men to haue a * 1.1129 speciall care that they contracte ma∣trimonie deuoutely, holily, soberly, wisely, lawfully, and in the feare of God, and that no euil disposition of couetousnesse, desire of promotion, or fleshly lust may lead and prouoke thē, and that wedlock be not entred into, otherwise than either the lawes of man or of God will permit. And in this place we must consider of the de∣grées of consanguinitie and affinitie, of publique honestie, of the reuerence of bloud, of offence towardes other, and that no man take vnto wife a heathen woman, or one that is of a contrarne religion. For we are expressely forbidden to yoke oure∣selues with the vnbeléeuers. A∣gaine, we are taught to enter into the knot of wedlock lawfully, godlily, * 1.1130 and holily, with prayer & the receipte of Godly blessing in the temple of the Lorde, bothe in the sight, and with the prayer of the whole congregati∣on: and to beware that in any case we bee not stained in this pointe with all prophanation of the filthie world.

Neither be we ignorant in this case also, that men of this worlde are commonly wonte to celebrate their weddinges more fitte for the diuell than God, with riotting, pride, surfet∣ting, drunkennesse, and all kinde of wantonnesse. Moreouer we are taught to dwell with our wyues ac∣cording * 1.1131 to knowledge, moderation, patience, faith, and loue, and also to bring vppe our children vertuously and honestly, and them also to place and bestowe when time requireth in holy wedlocke. But if for adulterie, * 1.1132 or some other matter more heynous than that, necessitie forceth to breake wedlocke, yet in this case the Church will do nothing vnadui••edly. For she hathe her Iudges, who will iudge in matters and causes of matrimonie according to right and equitie, or ra∣ther according to Gods lawes, and the rule of honestie. The holy Apo∣stle woulde not haue the faithfull to * 1.1133 contend and stande in lawe in the court of the vnfaithfull, wherefore he exhorted them to take vmpiers to make agréements friendly betwixte them that were in contention. But in causes and matters of matrimo∣nie there are farre greater matters that forbidde the parties that sue or be sued to come before vnbeléeuing iudges: Therefore the Churche of God hath very wel appointed a court to trie matters of matrimonie. But bicause we spake of wedlocke in the tenth sermon of the second Decade, & also haue set forth somtime a booke

specially concerning the same, I haue knit vppe this matter in these fewe woords touching christian wedlocke.

The Church of God hath widowes in it, but such, as the Apostle of Christ * 1.1134 doth describe in this sort, saying. Shee that is a widowe and a lone woman in deede, trusteth in God, and continu∣eth in prayer and supplication night and day. But she that liueth in plea∣sures and delightes, is dead thoughe she be aliue. The same Paule doeth will the yonger sort to marrie to gett children, and to gouerne the house, neither to giue any occasion at all, for the enimie to speake euill of them: the place is euident in the first Epistle of S. Paule to Timothie, the fift chap∣ter. The Church also hathe virgins. These be careful only for those things * 1.1135 y^t long vnto the Lord, & are true vir∣gins without all deceit or hypocrisie. Paule saith, A virgin careth for that that belongeth to God, that she may be holy both in bodie & spirit. There are many that rule and gouern their bodies, but not their mindes: God re∣quireth bothe, and especially of the minde. It is an easie matter to de∣ceiue men, but we cannot by any meanes deceiue God. S. Paul in the first epistle to the Corinths y^e seuenth chapter, setteth forth the praise of vir∣ginitie, and by comparing a virgin to a married wife, he sheweth how great the goodnesse of virginitie is. Not∣withstanding it is lawfull for vir∣gines to marrie if they will, whiche thing the same Apostle plainly shew∣eth in the selfe same place of Scrip∣ture. Vnto this testimonie of God the testimonie of man also is agréea∣ble. For Cyprian with his fellowe Bishoppes and Elders, making an∣swere to a question demaunded by Pomponius, saith. Doest thou desire that we shoulde write vnto thee what we thinke of those virgins, who after that they once determined to conti∣nue their state continently and sted∣fastly, are found to haue lien and con∣tinued in the same bedde with men? concerning which thing because thou dost desire to knowe our iudgement, thou shalt vnderstand, that we do not departe from the traditions and ordi∣naunces of the Gospell and the Apo∣stles, whereby we should so much the lesse strongly and stoutly prouide for our brethren and sisters, and that Ec∣clesiasticall discipline should be kept by all meanes, for their profite and safetie. And it followeth, But if tho∣roughe faith they haue vowed vnto Christ, and continue chastly & sham∣fastly without leasing, let them sted∣fastly and stoutely looke for the re∣warde of virginitie: But if they will not or can not continue, it is better that they marrie, than to fall into the fire of their delights & pleasures. And so forth. S. Augustine disputing of the wordes of the Apostle, Hauing the * 1.1136 greater damnation, because they brake their first promise and faithe, ascri∣beth not this damnation to the mar∣riage following, but to the inconstan∣cie going before. Suche are damned (sayth he,) not because they entred in∣to the bonde and promise of wedlock, but because they brake the firste pro∣mise made of continencie and chasti∣tie. * 1.1137 And a litle after that hee addeth these wordes, They therefore that say suche marriages are no marriages in deede, but rather adulteries, it seemeth to mee that they speake foolishly and without consideratiō. And thus much he. I vnderstande that by this worde Condemnation or Iudgment, is men by the Apostle Reprehension, whiche wee Switzers terme, Ein anszricte••

oder nachred. For they be euil spoken of by many, for that they haue broken their firste faith, that is to say, they haue broken the promise of continen∣cie. Wherefore the Apostle thinketh it much better, for young women to matche themselues in marriage, then to set downe to themselues suche an order of life, from the which, although necessitie forceth them thervnto, they cannot depart without reprehension of men. But in that place he spea∣keth not of virgins but of widowes. Saint Cyprian speaketh simplie of virgins.

Monkes and Nonnes were alte∣gether vnknowne in the primitiue * 1.1138 churche of Christe and the Apostles, the latter ages had monkes, but not such as are nowe a dayes, whiche are their owne rule and lawe, whose mo∣nasteries abound in all filthinesse and vncleannes. Which though we should holde our peace, yet to be true, trueth it selfe and experience wil sufficiently declare. And those that séeme to bee gouerned by more seuere discipline, are defiled with hypocrisie, I wil say none other thing. Touching the firste monkes, they dwelt not in cities ney∣ther intermedled them selues with worldly affaires. We haue declared in another place, howe that a writer of the middle age being made an Ab∣bat, required that he might leaue off from béeing a clerke, for that no man could well be bothe a monke and a clerke, since the one is an impediment to the other. Then liued they not of the common reuenues of the Church, but of the trauel of their owne hands as the lay people do.

S. Hierome disputing of the ori∣ginall of monkes in the life of Pau∣lus, hath thus written: Among ma∣ny it hath oftentimes been called into question, who first beganne chiefly to dwell in the wildernes of the monkes? Some fetching the matter somewhat farre off, beginne to reckon from He∣lias the holy prophet, and S. Iohn: of whome Helias seemeth to vs to haue beene more than a monke: and that S. Iohn began to prophecie before he was borne. But others (in which opi∣nion the moste part of all people doe commonly agree) affirme that saint Anthonie was the firste beginner of that order: which in part is true. For he was not onely the first, but also the motioner of all others therevnto. A∣mathas, & Macarius saint Anthonies scholars, whereof the first buried his maisters bodie, do nowe affirme that one Paulus Thebius was the first be∣ginner of that way: whiche thing we also confirme, not only in name, but also in opinion. And anon hee addeth, that Paulus forsaking the citie being thereto inforced for feare of torments vnder the persecuters Cecius and Valerianus, departed into the wil∣dernesse, where he found a ••aue and lay hid therein vntil hee was founde out by S. Anthonie. The Emperours Decius & Valerianus gouerned y^e Em∣pyre about the yeare of our Lord 260. but it is saide that S. Anthonie dyed when he was an hundred & fiue yeres olde, in the yeare of our Lord, 360. S. Augustine in the 80. epistle to Hesy∣chius, who reporteth of his own time howe that he liued in the yeare of our Lorde, foure hundreth and twentie. but Eutropius and Beda reporte howe that he died in the yeare of our Lord, foure hundreth and thirtie, in the thirtie and one chapter, of the ma∣ners of the catholique church, reciting the manners and institutions of the monkes in his time, reporteth suche

thinges as are verie farre from the orders & institutions of our Monkes now a dayes. In the time of Iustini∣an the Emperour, who made certeine lawes of Monkes and Monasteries, there liued one Benet, whom many of the Monkes nowe a dayes do call fa∣ther, whose life I will recite vnto you out of Trittenheymius, who died aboue fiftie yeares since, to the intent you may vnderstande what power and dignitie they obteyned in pro∣cesse of time, who at the beginning were contemned & of none authori∣tie. Benet Abbat of Cassina, sayeth he, first founder, beginner and gouer∣nour of the monkes in the West, wroate in eloquent style, and with graue iudgement, the rule for monkes in one booke, whiche beginneth, Giue care O my sonneto my precepts, &c. and it conteineth thrée score and thirtéene Chapters. He died in the yeare of our Lord 542. But Maria∣nus Scotus supposeth that hée died in the yeare of our Lord, 601. in the last yeare of the Emperour Maurice.

He writeth also of twentie orders of Monkes that were vnder Benets rule. Of S. Benets order there haue béene eighttéene Popes in the Sea of Rome. Cardinals aboue two hūdred. Archebishops in diuerse Churches to the number of one thousand, sixe hun∣dred. Bishops almost foure thousand. Famous Abbats, who excelled in life, doctrine, and writings, fiftéene thou∣sand, seuen hundred. Of suche as are Canonized, fiftéene thousand sixe hun∣dred. And that I may not recite many other orders of monkes, it is knowne, that the mendicant Mon∣kes and Friers, beeing the faithful, diligent, & valiaunt Romane cham∣pions of the Pope, and the spirituall Monarchie, were confirmed by Ho∣norius about the yeare of our Lorde, one thousand, two hundred, twentie and two. Hereby I would declare nothing else, but onely that all men shoulde vnderstande that Monkerie was deuised by mannes inuention, not deliuered vnto the Churche of Christe by the Apostles: and that at the firste it sémed to be tollerable, but afterward became altogether in∣tollerable.

Howe profitable it is to the com∣mon wealth, experience it selfe tea∣cheth. And who so euer knoweth not that it is quite repugnant to true re∣ligion, knoweth nothing. They feigne that it is meritorius before God, and the state of perfection. But who séeth not how repugnant it is to Christes merite, and to the sincere doctrine of the Gospell? What god∣linesse or necessitie is it that moueth vs, after that we haue wholy beta∣ken our selues to one God in baptis∣me, to betake our selues also and to make our vowes to Sainctes, and to binde our selues by religiō of an othe to the obseruing of their rules? True religion forbiddeth vs to vowe our selues to Saintes, or by any meanes to depende in way of religion vppon them.

True religion forbiddeth vs to choose vs any other Fathers or Mais∣ters. True religion forbiddeth vs to deuise new māners of worshippings, or new religions, or to receiue them that are deuised by others. The ex∣ample of Ieroboam, and his fellows, maketh vs affeard. True religion forbiddèth vs to sweare by the names of other GODS. Religion refer∣reth vs to one GOD by faith and obedience. Superstition breaketh this bande, and admitteth creatures. S. Paul to y^e Corinthians saith, Eue∣rie

one of you sayeth, I am Paules, * 1.1139 I am Apollos, I am Cephaes, and I am Christes. Is Christ diuided? was Paule crucified for you? Or were you bapti∣sed in the name of Paule? Beholde Christ is our redéemer and our mai∣ster. The faith of Christe hath made vs one bodie. By baptisme we are baptised into one body that we might be called Christians, not Petrines or Paulines. S. Paule would not suffer that Christians shoulde take their name of the Apostles, how much lesse would he abide that at this day some shoulde bee called Benedictines, some Franciscanes, some Dominicanes? We are the Lordes inheritance and possession: it is not lawfull for vs to binde our selues to the seruice of men. But who so binde themselues they teare in sunder the vnitie of Christes body, they prophane the crosse and baptisme of Christ. The Apostle sayeth playnly, Is Christe di∣uided? was Paule crucified for you, or wer you baptised in the name of Paul? And therefore although they be com∣monly called Spirituall persons, yet are they nothing lesse than spirituall. For the Apostle sayth, When one of you sayeth, I am Paules, and I Apol∣loes, are ye not carnall? To what end is it, after the receiuing of the gospel of Christe Iesus and the doctrine of the Apostles whiche conteyne and deliuer vnto vs all godlinesse, to in∣uent newe rules? For truely when they had once founde out certeine pe∣culiar lawes and meanes of liuing, they separated themselues from the common sorte of Christians in all outward maner of liuing in their be∣hauiour, and in all their apparell, to the intent that by that meanes they might make euident to all men, that they woulde liue a-part, as it were, from that common, laye, and imper∣fect Church, to liue more holily, per∣fectly, and spiritually. But how well the same hath framed or doth frame with them, the whole world speaketh it at this day. The vowes which they vowe, are most foolish. They vowe chastitie which they haue not. Chasti∣tie * 1.1140 is y^e gift of god, & it is not incident to all men. And S. Paul sayth, whoso cānot liue continently, let them mar∣rie. For it is better to marry than to burne. Generally he sayde to burne, whether it were in a vowe, or out of a vowe. Neither is it lawfull that an humane vow and which was foolish∣ly taken in hande and vowed, shoulde preiudice the law of God. What ma∣ner of pouertie it is whiche is in Ab∣byes, experience it selfe teacheth. They put off pouertie when they put off their cōmon garments, and with their coule they put on great riches. For Monkes, a thing whiche in the old time would haue semed a strange and monstruous matter, are made Princes. The common sort of them liue idely, and eate their bread fréely and for nought, against the Apostles rule in the 2. Epistle to the Thessalo∣nians, cap. 3: where such be also ac∣cursed. They forsake their parentes and kinsfolke, whome by the lawe of GOD they are bound to serue and obey, and betake themselues vn∣to straunge men, by whome they are enforced to i••finite superstitions. And they which are thus fréely set at libertie by their parentes, either they are set at libertie through supersti∣tion, or to the intent they may haue, all the dayes of their life wherewith∣all to lye and rot in idlenesse. So that it is euidēt, that such put on the coule for their bellies sake, not for any reli∣gion. What obedience is y^t which is

quite contrarie to the obedience whi∣che is reuealed by the worde of God? When the magistrate commaunded them to susteine and beare publique burdens with the residue of the faithfull, they be euermore frée and exempted. In olde time, ministers of straunge religions, had vnder the Kinges of Iuda, princely priuileges and customes confirmed by prescrip∣tion of long time: but forasmuche as their ministerie was not allowed by the worde of God, but was rather re∣pugnant to the woorde of God, they were not vngodlily, neither vniust∣ly or sacrilegiously broaken and di∣solued by holie kinges.

Who can well abide to heare their excuse, who being admonished to doe penance for the sinnes whiche they haue committed, make this excepti∣on, that by vertue of their othe they are referred to their monkish order, so that with safe conscience they can∣not depart from the same? For it is e∣uident that the othe which they pre∣tend is altogether a rash oth: which is not to be perfourmed, as I haue de∣clared in the 3. sermon of the seconde Decade. What, I pray you, can a bond which is made by man without God, yea rather against the worde of God, binde one vnto, specially béeing made vnwisely or vnaduisedly? If the crosse of Christ bée of so great vertue that it hathe released vs from the curse vnto which we were all subiect, how much more shal it deliuer vs frō outward bonds wherewith we were intrapped not by God, but otherwise through the follie or wickednesse of men, or crafte of the diuell. The A∣postle Saint Paule crieth out, Yee were bought for a price, become not the seruantes of men. But if happily * 1.1141 through the malice of men, or our owne follie wée become seruants, the godly muste endeuour that through true faith and obedience they may be restored to the libertie of the children of God. Verily the Gospell is prea∣ched vnto vs, to the intent wée should bée deliuered from all vniust captiui∣tie, and serue GOD in spirite and trueth.

Moreouer, where some obiect that it were good and conuenient that all monasteries through out the whole worlde were refourmed and brought back to the first simplicitie: We aun∣swere, how that in this our vnhappie age it were in vaine, yea plaine follie to hope for it. They cannot be redu∣ced to the auncient simplicitie, nei∣ther will the Princes and Monkes suffer such reformation to be made: for then they know that they must de∣part not onely with muche of their profites, honoures and pleasures, but with all together. Howbeit, they had rather that the whole worlde were together by the eares, than they wold deliuer vp to God his kingdome, whi∣che they haue hitherto enioyed. But admit this thing were easie enough to accomplish, who shall persuade vs that if Abbyes were refourmed ac∣cording to the auncient institution, that in this our age they shoulde bée aswell or better gouerned than they were in the olde time? We sée what beginning they had, howe they haue gone forward, and howe increased. We see what hypocrisie, ambition & couetousnesse, pleasure and idlenesse could doe, and to what point al things are come. Do wée thinke that mens desires at this day will bée more mo∣derate? Doe wée thinke that disci∣pline shall nowe be lesse corrupted by vs and our posteritie, than it was by our forefathers? yea we are constrei∣ned

not to hope for the better, but to feare the worse, who euery day do ex∣periment that which is worse than o∣ther. For wée liue in the dregges of the worlde and in the verie latter end of all ages, wherein the dragon of the bottomlesse pitte through the malice and vngodlinesse of men, hath gotten to him selfe great power and force to disturbe and corrupte all thinges that are in the whole worlde. Howbeit in so great perils, this comforteth vs not a litle which is written in the word of truth, y^t for the elects sake those dayes shall be shortened, and that he shalbe loosed for a short time, and then anon be caste into the lake that burneth with fire and brimstone. Moreouer, if we will make a iust reformation, we muste néedes goe to the founteines themselues. But in the Primitiue Church, wée read of nothing set down in the doctrine of Christ and his Apo∣stles concerning Monkerie, and there by wée vnderstand that it is not ne∣cessary for the Church: yea we haue learned by experience that it is noy∣some and hurtefull to the Churche. Wherfore, true reformation persua∣deth vs altogether to abrogate mon∣kerie: not reiecting or neglectinge in the meane season such as do repent whom the wickednes of the time hath made vnprofitable both for them∣selues and others, but gently to re∣ceiue them into the care & almes of the Church. Thus much hitherto haue wée sayde by occasion, and as it were by the way, concerning monkerie, which wee haue declared to haue had no place in the primitiue Churche of Christe and his Apostles. Let vs ther∣fore returne to other necessary insti∣tutions of the Church.

Likewise the faithfull Churche of * 1.1142 Christe vseth discipline aboute the sicke, and such as are departing out of this life. There come aboute them neighbours and brethren, and euerie one for his part sheweth the dueties of loue and charitie: they relieue the néedie with their goods, and if the sick be not néedie then do they shew other dueties of goodwill. There commeth also the minister of the Churche, who in comforting the sicke person pre∣pareth him to die by makeing firste his confession of sinnes to God: which he pronoūceth out of the word of God to be forgiuen if he doe stedfastly be∣léeue.

He requireth of him also that he for∣giue, and bée in loue and charitie with all men, and that hée kéepe no olde grudge or malice in his hart. Af∣ter this, sōe publique prayer is made to God by the sicke person, & by those that are about the partie that is at the point of death. Hée is also admonished of sundrie thinges, hée is confirmed in the fayth, hée is called to patience, hée is instructed according as his goodes, and euerie thing else requi∣reth, and he is taught that at his de∣parting out of this worlde, he com∣mend his soule into the hands of God the father, according to the doctrine and example of our redéemer, who at the very pointe of death cried aloud, saying, Father into thy hands I com∣mend my spirite.

This discipline haue wee learned of the Apostles of our LORDE Christe. For the Apostle Saint Iames saieth, If any bee sicke among you, lette him sende for the elders of the Church, and let them pray ouer him, anoynting him with oyle in the name * 1.1143 of the Lorde. And the prayer whiche is made in fayth, shall deliuer the

sicke. And the Lorde shall rayse him vp againe.

And if he bee in sinne, they shalbe forgiuen him. Confesse your sinns one of you to another: & pray one for an∣other, that you may bee safe, for the heartie prayer of the iust is of greate force, &c. This is the Apostolique dis∣cipline. But if you say vnto mée, * 1.1144 Where is the oyle? I answere, that in Saint Iames the Apostles time, and certeine ages after, there remai∣ned yet in the Churche, the miracu∣lous gifte of healing the sicke. Of this wée reade in Saint Markes Gospell, And the disciples going foorth prea∣ched the gospell that they mighte re∣pent, and they cast out many diuels, & they annoynted many with oyle, that were sick and healed them. And again in the same place, saieth, Moreouer, These signes shal follow them that be∣leeue. In my name they shall cast out diuels, &c. And anon he sayth, They shall lay their handes vppon the sicke, and they shall be healed. And because this benefite remayned yet in the Church, Saint Iames biddeth vs vse oyle, and to vse it in the name of the Lorde, as the Lorde had commaund∣ed. But seing that gift is now ceassed in the Churche, and wée finde by ex∣perience that oyle doth no good to the sicke, according to the time, and as our duetie bindeth vs, we do the best we can to assuage and cure the diseases of the sicke by medicines most conue∣nient for the sicknes, being applied in the name of Christ.

I knowe howe by this testimonie of the Apostle, the Papistes go about * 1.1145 to set out and cōmend their extreame vnction, or last annoyling: but they labour in vaine. But to let passe that Saint Iames speaketh nothing of the hallowed oyle: and that they do not admit this medicine but in verie ex∣tremitie, where S. Iames commaun∣deth to annoynt euery on that is sick, how, I pray you, can they defend out of Saint Iames wordes that which the priest demaundeth of the sick per∣son, Doest thou beleeue that the Lord will heare our prayers for the merites sake, and prayers of the Saintes? The sick man answering, I do beléeue. He then saith, Let vs therefore pray to God and his Sainctes. Or where, I be∣séech you hath Saint Iames or any o∣ther Apostle of Christe taught that which they bring in their annointing? In the name of the Father, and of the sonne, and of the holy ghost, I annoynt thee with holy oile, that by this anoin∣ting thou mayest receiue full remissi∣on of thy sinnes. What scripture, I pray you, teacheth vs, that full remis∣sion of sinnes is obteined by that an∣ointing? These thinges are done ma∣nifestly against the principall article of our religion, whiche teacheth that we are purged from all our sinnes onely by the bloud of Christ, and that most fully. To him onely is the glory due, not to the oyle, nor to any crea∣ture in the whole worlde.

Moreouer, the Church of Christe * 1.1146 doth not reiect the bodies of the dead, as if it were a deade dogge. For it ac∣knowledgeth that their bodies haue béene the Temples of the holy ghoste, which hath dwelt in them. It acknow∣ledgeth that they are buried in hope of resurrection and glorie of life euer∣lasting, wherefore the Churche doeth in moste reuerent manner take the bodies, windeth them in a shéete, and couereth them verie decently, and béeinge put into the coffine careful∣ly carrieth them vnto the place of

buriall, or churchyard, y^• neere friends, neighbours and brethren following after, and accompanying the corse.

While the bodie is set downe and laid in the earth, there are publique prayers made by them that brought the corse. For they giue thankes vnto God, for that he hath called the partie deceased out of this world in the true faithe, and they pray also that it may please the Lorde to take them like∣wise vnto him spéedily, beeing ligh∣tened with the true faith. Moreouer, the name of the dead brother or sister is recited in the publique assemblie of the Churche with honour, and all the people are put in minde of their own destinie, and spéedily to prepare them selues to die. And after this manner, we read in the scriptures, that the an∣cient fathers buried their dead, yea, the moste holie of them. We reade nothing of canonizating, of woor∣shipping of reliques, of monethes and yeares mindes for the dead, which are offered to the ende the soules of the de∣parted shoulde be deliuered from the paynes of purgatorie. There be cer∣teine burialles described vnto vs in the olde Testament, as the buriall of Abraham, Sara, Isaac, Iacob, and Ioseph, Aaron, Marie, Iosua, Samu∣el, and Dauid, &c. And in the new Testament of Iohn Baptiste, and Stephan, but they were all sparing, and without all manner of superstiti∣on.

In that Iosephes bones were car∣ried forth, they were carried in a mys∣terie, that the Israelites might ga∣ther thereof, that they shoulde bee brought into the Lande of promise. Wherevnto also that belongeth, that the Patriarches chose a buriall in Hebron. Otherwise the place auay∣leth nothing to purchase the better or worse spéed to the bodie that is buried in it. We must thinke that the place, by reason of the bodies of the saintes and holy men which are there buried is after a maner sanctified, or at the least wise called holie: not that the bo∣dies do gett any holinesse or safetie by the grounde. Therefore vnlesse it séeme good otherwise to y^e diuine pro∣uidence of God, the saints would glad¦ly lye with their auncestours in the selfe same place of buriall. But if it please God otherwise, they acknow∣ledge that they are notwithstanding receiued into the same earth, without any exception, and that they are not se∣parated from their auncestours by distance of place. Wherefore there is no superstition in the Churche of God about burials and graues. But howe muche there was in the time of Po∣perie, no man can declare in fewe wordes.

These be the necessarie instituti∣ons of the Churche of GOD, and are * 1.1147 by the faithfull religiously obserued without superstition, to edification: as for other matters which are onely de∣uised by the inuention of man, the godly nothing weighe them. I knowe what thinges may here be obiected, That forsoothe, the auncient people of the olde Testament had sundrie and manifolde rites & ceremonies institu∣ted of God by his prophetes, because beeing rude they had néede of such in∣struction. But since the common sorte of Christians are also more rude than is to be wished, so many sundrie and diuerse ceremonies were deui∣sed by the auncient fathers not with∣out the motion of y^e spirit, which they must also obey. I answer, that this is no true nor sounde reason, whereby the weake in faith may receiue com∣moditie. For surely then would not y^e

Apostles of Christ haue saide nothing therof. Moreouer experience teacheth y^t the state and condition of the weake and simple is such, that the more cere∣monies are left vnto them, the more their mindes are diuersly dispersed, and are lesse vnited to Christ, to whō alone al things are to be ascribed. For it pleased the father that all fulnesse should dwell in him, and to heape to∣gether in him al things apperteining to our life and saluation. Yea, the di∣uine wisedome of God hathe taken a∣way y^• whole externall discipline & in∣structiō, setting a difference betwéen vs & them. We should therefore pro∣céede to bring againe Iudaisme, if we shuld not leaue of to multiplie & heape together rites & ceremonies, accor∣ding to the maner of the olde Church.

For in olde time those ceremonies were had in vse, althoughe they were not infinite, but comprised within a certein number. At this present there is no vse nor place for thē in y^e church. Neither do we want moste graue au∣thoritie to proue the same. The Apo∣stles and elders in a greate assemblie * 1.1148 méete together at Hierusalē at a coū∣sell, where the Apostle Peter plainely telleth them that they tempt the Lord in going about to lay the yoake of the lawe vpon the frée necks of the Chri∣stians. There is also a Synodall E∣pistle written, wherin by one consent they testifie that it hath séemed good to y^e holy Ghost & them, to lay none other burthen 〈…〉〈…〉 the church of Christ, thā y^• which 〈…〉〈…〉 in few words. To the inten•• therby it may be euident, y^t the doctrine of y^e Gospel is sufficient for the Church, without y^e c••remonies of the law. If he would 〈…〉〈…〉 haue the rites which in olde time were by God instituted, to be ioyned to y^e Gos∣pell, how much lesse ought we at this present to couple therewith y^e inuen∣tions of men? Vnto which moreouer is wickedly ascribed, either the prepa∣ration to the grace, & worshipping of God, or part of our saluation, that we may say no lesse at this day, than S. Paule said long agoe, After that you haue knowne God, howe chaunceth it * 1.1149 that ye returne againe to weake and beggerly elements, which you would begin to serue a new? Ye obserue days & moneths, times & yeres. I am a feard lest I haue taken paines aboute you in vaine. Vnto all these things this is al∣so to be added, that this instruction of ceremonies, whereof they speake, be∣longeth to the worshipping of God. But we are fordidden to deuise vnto ourselues any strange worshipping: we are forbidden also to put too, or take away any thing from the insti∣tution or word of God. Wherfore, the Church of God, neither ordeineth, nor receiueth of other any other such con∣stitutions. Of which matter we haue also spoken somewhat before, where∣as we intreated of the abrogating of the lawe, and of Christian libertie.

I trust that in these fiftie sermons, I haue as shortely & conueniently as might be comprehended y^e whole mat∣ter of faith, godlinesse or true religion, & also of the Church. That which I do often repeate in al my sermons, & my books, that do I also againe repeat in this place, that the learned may with my goodwill and thankes gather and imbrace better things out o•• the scrip∣tures. Vnto the Lorde our God, the euerlasting founteine of al good∣nes, be praise, and glorie, through our Lorde Iesus Christ. Amen.

FINIS.

Notes

• * 1.1

  Ecclesia, a church or cōgre∣gation.
• * 1.2

  1. Cor. 15.
• * 1.3

  Actes. 22.
• * 1.4

  Synago∣gue.
• * 1.5

  What the church is.
• * 1.6

  The ca∣tholique church.
• * 1.7

  Galathi. 3.
• * 1.8

  The dis∣tinctiō of the church
• * 1.9

  The tri∣umphant church.
• * 1.10

  Reuela. 7.
• * 1.11

  Whence perfect holinesse procedeth
• * 1.12

  〈◊〉〈◊〉. 12.
• * 1.13

  The mili∣tant chur∣che.
• * 1.14

  The holy churche.
• * 1.15

  beeleue ••he holie catholique church.
• * 1.16

  ••. Cor. 6.
• * 1.17

  The chur∣che doeth compre∣hend the wicked.
• * 1.18

  The par∣ticular church.
• * 1.19

  Parish and parishe prieste.
• * 1.20

  Matth. 18.
• * 1.21

  The church of God hath bene and ••halbe for¦euer.
• * 1.22

  Matth. 28.
• * 1.23

  Iohn. 14.
• * 1.24

  Matth. 16.
• * 1.25

  The church of the diuell and Anti∣christ.
• * 1.26

  Math. 5. 6. &. 23. Math. 24.
• * 1.27

  Howe hy∣crites are, or may be accounted in the church of God.
• * 1.28

  Matth. 12.
• * 1.29

  2. Cor. 6.
• * 1.30

  Hypocrits
• * 1.31

  Matth. 13
• * 1.32

  Matth. 13.
• * 1.33

  Matth. 22.
• * 1.34

  Matth. 3.
• * 1.35

  1. Cor. 5.
• * 1.36

  1. Iohn. 2.
• * 1.37

  Psal. 5••.
• * 1.38

  Luke. 22.
• * 1.39

  Iohn 16.
• * 1.40

  Al that be in the Church be ••ot the Church
• * 1.41

  Rom. 9.
• * 1.42

  Iohn. 13.
• * 1.43

  Iohn. 6.
• * 1.44

  Iohn. 13.
• * 1.45

  The visi∣ble and in¦uisible, the outwarde & inward Churche.
• * 1.46

  Of the outwarde markes of the church of God.
• * 1.47

  Actes. ••.
• * 1.48

  Matth. 28.
• * 1.49

  Actes. 2.
• * 1.50

  Esai. 59.
• * 1.51

  Iohn. 8. Iohn, 10.
• * 1.52

  Iohn. 14.
• * 1.53

  Iohn. 18.
• * 1.54

  1 Cor. 12.
• * 1.55

  1. Cor. 10.
• * 1.56

  How these marks de∣clare the church.
• * 1.57

  What maner of Gods worde it ought to be that is the marke of the church
• * 1.58

  After what sorte the Sacramēts ought to be vsed.
• * 1.59

  ••. Reg. 12.
• * 1.60

  ••. Reg. 6.
• * 1.61

  ••aptised of Here∣••••ques 〈◊〉〈◊〉 not re¦••aptised,
• * 1.62

  Of the in∣warde markes of the church of God.
• * 1.63

  Iohn. 7.
• * 1.64

  Iohn▪ 14.
• * 1.65

  1. Iohn. 2.
• * 1.66

  1. Iohn. 4.
• * 1.67

  Rom. 8.
• * 1.68

  Galath. 2.
• * 1.69

  Ephe. 3.
• * 1.70

  2. Iohn. 4.
• * 1.71

  Iohn. 6.
• * 1.72

  Iohn. 15.
• * 1.73

  1. Iohn 4.
• * 1.74

  Iohn. 1. 13.
• * 1.75

  1. Iohn, 4.
• * 1.76

  Rom. 12.
• * 1.77

  Of the o∣riginall o•• the church
• * 1.78

  Gala. 4.
• * 1.79

  1. Pet. 1.
• * 1.80

  1. Cor. 4.
• * 1.81

  Rom. 10.
• * 1.82

  The chur¦che is not builte by the doc∣trine of men.
• * 1.83

  Matth. 16.
• * 1.84

  Galath. 1.
• * 1.85

  1. Cor. 2.
• * 1.86

  Iohn. ••.
• * 1.87

  Iohn. 1••.
• * 1.88

  Iohn. 10.
• * 1.89

  Colo. 2.
• * 1.90

  Titus. 1.
• * 1.91

  Matth. 15.
• * 1.92

  The chur∣che is pre∣serued by the worde of God.
• * 1.93

  Ep•••• 4.
• * 1.94

  The pro∣pheticall Apostoli∣call, and Or tho∣doxicall Church
• * 1.95

  Of the cō∣tinual suc∣cession of Bishops.
• * 1.96

  Zacha. 11.
• * 1.97

  1. Cor. 11.
• * 1.98

  Actes. 2••
• * 1.99

  Tertulliā of the cō∣tinuall succession of Pastors.
• * 1.100

  The doc∣trine of the aunci∣ent church of Rome.
• * 1.101

  The chur∣che is not builte by warre or deceipte.
• * 1.102

  1. Cor. 2.
• * 1.103

  1. Thes. 2.
• * 1.104

  Matth. 26. Luke. 22.
• * 1.105

  2. Thes. 2
• * 1.106

  ••sai. 49.
• * 1.107

  Actes. 21.
• * 1.108

  Actes. 23.
• * 1.109

  Whether the church of God ••ay erre.
• * 1.110

  Iohn. 13. 15
• * 1.111

  Rom. 7.
• * 1.112

  How the holy chur∣ch is with∣out spotte & wrinkle.
• * 1.113

  Iohn. ••.
• * 1.114

  1. Tim. 3.
• * 1.115

  The Church is the pil∣ler and the grounde of the tru∣the.
• * 1.116

  Exod. 32.
• * 1.117

  Ierem. 8.
• * 1.118

  Of the power of the church
• * 1.119

  Power of consecra∣tion.
• * 1.120

  The pow∣er of the keyes.
• * 1.121

  Power of inrisdictiō.
• * 1.122

  Power of preaching
• * 1.123

  Power of iudgment, or iudicial correctiō.
• * 1.124

  Power to receiue.
• * 1.125

  What power is.
• * 1.126

  Luke 9.
• * 1.127

  2. kindes of power.
• * 1.128

  Matth. 28.
• * 1.129

  Reuela. 1.
• * 1.130

  Reue. 3.
• * 1.131

  2. Cor. 12.
• * 1.132

  In what pointes ecclesiasti∣cal power consisteth.
• * 1.133

  To or∣deine mi∣nisters of the church▪
• * 1.134

  Actes. 1.
• * 1.135

  Actes. 6.
• * 1.136

  Actes. 13.
• * 1.137

  1. Tim. 3.
• * 1.138

  Power to teach.
• * 1.139

  Matth. 28.
• * 1.140

  Mark. 16.
• * 1.141

  Rom. 1.
• * 1.142

  The pow∣er of the keyes. Matth. 10.
• * 1.143

  2. Tim. 4
• * 1.144

  Luke. 9.
• * 1.145

  Power to administer the Sacra∣mentes.
• * 1.146

  Power to iudge of doctrines.
• * 1.147

  1. Cor. ••4.
• * 1.148

  1. Thes. 3.
• * 1.149

  1. Iohn. 4.
• * 1.150

  To call a counsel.
• * 1.151

  Actes. 15.
• * 1.152

  Power to dispose the affaires of the church.
• * 1.153

  ••. Cor. 13.
• * 1.154

  Of the ••••udies of the church
• * 1.155

  There is one holie Church of God.
• * 1.156

  Cant. 4.
• * 1.157

  Ephe 4.
• * 1.158

  Apoc. 22.
• * 1.159

  Matth. 22.
• * 1.160

  Without the church is no light or saluatiō
• * 1.161

  De simpli∣citate Prae∣latorum.
• * 1.162

  Institut. li. 5. ca. 30.
• * 1.163

  Againste certeine Scisma∣tiques.
• * 1.164

  For the diuersitie of doctrin Scisme must not be made.
• * 1.165

  1. Cor. 8.
• * 1.166

  For the vi∣ces of the ministers, Scisme must not be made.
• * 1.167

  ••latth. 23.
• * 1.168

  For the di¦uersitie of Ceremo∣nies, scisme must not be made.
• * 1.169

  For the impure life of men conuersant in the chur¦che scisme must not be made.
• * 1.170

  For the vn¦worthie partakers of the Lordes supper, Scisme must not be made.
• * 1.171

  2. Cor. 11.
• * 1.172

  Vnitie. must be kepte and scisme es∣chued.
• * 1.173

  Of the de∣parting from the church o•• Rome.
• * 1.174

  ••ho is an 〈…〉〈…〉 who a 〈◊〉〈◊〉.
• * 1.175

  A free cō∣fession of departing from the Romishe Church.
• * 1.176

  The vpstarte churche of Rome is not the Churche.
• * 1.177

  The Church of ••ome ••••th not be inward ••••rkes of 〈◊〉〈◊〉 church ••f God.
• * 1.178

  ••. Pet. 2. 〈◊〉〈◊〉 in the ••••••stle of 〈◊〉〈◊〉.
• * 1.179

  The Church of ••ome 〈◊〉〈◊〉 not 〈◊〉〈◊〉 out∣••arde ••••rkes of 〈◊〉〈◊〉 church ••f God.
• * 1.180

  The Lord ••eserueth to himselfe a Church thoughe the gouer¦noures of ••t erre.
• * 1.181

  4. Reg. 16. 2. Par. 28.
• * 1.182

  4. Reg. 21. &. 22. 2. Par. 33. &. 34.
• * 1.183

  3. Reg. 12. 2. Par. ••1.
• * 1.184

  Amos. 2.
• * 1.185

  Amos. 7.
• * 1.186

  3. Reg. 19.
• * 1.187

  Rom. 11.
• * 1.188

  Though the Ro∣mish chur¦che be no•• the church yet God hathe a Church in Earth.
• * 1.189

  Dan. 9. 2. Thess. 2.
• * 1.190

  Aposto∣lique chur¦ches.
• * 1.191

  Departure from the Romishe Church is cōmaun∣ded.
• * 1.192

  Matth. 24.
• * 1.193

  Matth. 9.
• * 1.194

  Luke. 6.
• * 1.195

  Actes. 2.
• * 1.196

  1. Cor. 10. 1. Iohn. 5. 2. Cor. 6.
• * 1.197

  The kinds of falling away.
• * 1.198

  The Church is the house of God.
• * 1.199

  Matth. 16.
• * 1.200

  1. Cor. 3.
• * 1.201

  Actes. 10.
• * 1.202

  1. Cor. 3.
• * 1.203

  1. Cor. 6.
• * 1.204

  Esai. 28.
• * 1.205

  Matth. 16.
• * 1.206

  Psal. 118.
• * 1.207

  1. Pet. 2. Acte••. 4.
• * 1.208

  1. Cor. 10. 1. Cor. 3.
• * 1.209

  Ephe. ••.
• * 1.210

  Psal. 18
• * 1.211

  I••rem. 17.
• * 1.212

  Peter or the Bish∣op of Rome is not the foundati∣on of the Church.
• * 1.213

  Matth. 16.
• * 1.214

  ••. Cor. 10.
• * 1.215

  ••. Cor. 3.
• * 1.216

  Who bee Gods House.
• * 1.217

  ••. Pet. 2.
• * 1.218

  Ephe. 2.
• * 1.219

  Christ the corner stoane.
• * 1.220

  The Ta∣bernacle & Temple, figures of the Church.
• * 1.221

  Apoc. 2.
• * 1.222

  The Church is Gods Vine. Esa. 5.
• * 1.223

  Iohn. 15.
• * 1.224

  The Church is ••he king∣dome of God.
• * 1.225

  The Church is ••hadowed but by mans bo∣die.
• * 1.226

  Ezech. 34.
• * 1.227

  Matth. 18.
• * 1.228

  Matth. 28.
• * 1.229

  The Church of God hath no Vicar.
• * 1.230

  The head of the Church.
• * 1.231

  The Pope is not the head of the Church.
• * 1.232

  Ephe. 1.
• * 1.233

  Ephe. 5.
• * 1.234

  Luke. 2••.
• * 1.235

  Hierom in his com∣mentaries vpon Ti∣tus, and in his epistle to Eua∣grius.
• * 1.236

  The Church is the sheepe foulde of Christ.
• * 1.237

  Iohn. 21.
• * 1.238

  Actes. 20.
• * 1.239

  1. Pet. 5.
• * 1.240

  The office of a pastor is not a Lordly dignitie.
• * 1.241

  The Church is the spouse of Christ. Iohn. 3.
• * 1.242

  Iohn. 3.
• * 1.243

  Ezech. 16.
• * 1.244

  Ephe. 5.
• * 1.245

  The Church or Mother begetteth Children.
• * 1.246

  Gala. 4.
• * 1.247

  ••. Cor. 3. Ephe. 4.
• * 1.248

  The Churche a a virgine.
• * 1.249

  2. Cor. 11.
• * 1.250

  Adulterie and For∣nication.
• * 1.251

  The Church of Rome is not the holy mo∣ther chur∣che.
• * 1.252

  Apoc. 17.
• * 1.253

  Where∣••••re God 〈◊〉〈◊〉 the 〈◊〉〈◊〉 ••f men in 〈◊〉〈◊〉 ••is Chur∣••••e.
• * 1.254

  Exod. 19. and. 20.
• * 1.255

  Deut. 5.
• * 1.256

  By the mi∣nisterie of the word, God wor∣keth salua¦tion in his Church.
• * 1.257

  Actes. 8
• * 1.258

  Gala. 1.
• * 1.259

  Actes. 10.
• * 1.260

  Actes. 9.
• * 1.261

  Actes. 26.
• * 1.262

  Luke. 1.
• * 1.263

  1. Thess. 2.
• * 1.264

  1. Thess. 4.
• * 1.265

  Luke. 10.
• * 1.266

  Matth. 16.
• * 1.267

  Iohn. 20.
• * 1.268

  Let euerie thinge be giuen to him that it be∣longeth: I meane both to God & th•• minister.
• * 1.269

  ••nto the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 minis∣••••rie 〈…〉〈…〉 the 〈◊〉〈◊〉 of 〈…〉〈…〉 Cor. 〈◊〉〈◊〉.
• * 1.270

  Iohn. 1.
• * 1.271

  Actes. 26.
• * 1.272

  The min∣nisterie is not ap∣pointed in vaine.
• * 1.273

  Iohn. 15. Actes. 1.
• * 1.274

  1. Tim. 1.
• * 1.275

  Apoc. 1.
• * 1.276

  1. Cor. 3. 4.
• * 1.277

  Matth. 13.
• * 1.278

  1. Cor. 3.
• * 1.279

  ••. Cor. 3.
• * 1.280

  2. Cor. 4.
• * 1.281

  The ende of the mi∣nisterie.
• * 1.282

  Ephe. 4.
• * 1.283

  The be∣ginning of the minis∣terie, and the wor∣thinesse thereof.
• * 1.284

  Gala. 4.
• * 1.285

  How mi∣••isters are to be ••earde.
• * 1.286

  Rom. 15. Heb. 3.
• * 1.287

  That the ministerie of the worde of God re∣maineth in the Church. Iere. 31.
• * 1.288

  How all may teach
• * 1.289

  Deut. 6.
• * 1.290

  What or∣ders the Lord hath instituted in the Church.
• * 1.291

  Apostles.
• * 1.292

  Luke. 6.
• * 1.293

  Iohn. 13.
• * 1.294

  Mark. 16.
• * 1.295

  Prophets.
• * 1.296

  Acte. 11. 21.
• * 1.297

  Euange∣listes.
• * 1.298

  Pastours.
• * 1.299

  Iohn. 10. and. 21.
• * 1.300

  Doctours or Tea∣chers.
• * 1.301

  Bishops. Actes. 20.
• * 1.302

  Elders.
• * 1.303

  Nume. 11.
• * 1.304

  1. Tim. 6.
• * 1.305

  1. Cor. 12.
• * 1.306

  Deacons.
• * 1.307

  Women Deacons.
• * 1.308

  Rom. 16.
• * 1.309

  1. Cor. 14.
• * 1.310

  1. Tim. 2.
• * 1.311

  Priestes
• * 1.312

  1. Pet. 2.
• * 1.313

  2. Sam. 8.
• * 1.314

  There is an inter∣changing betweene those names.
• * 1.315

  What mā¦ner of or∣der remay¦neth in the chur∣che.
• * 1.316

  Equali••ic betweene Bishops & Elders.
• * 1.317

  1. Cor. 4.
• * 1.318

  ••atth. 18.
• * 1.319

  When the preroga∣tiue of Bishops be ganne and in what sort.
• * 1.320

  The 〈◊〉〈◊〉 and ••••eroga∣tiue of Bishops increased.
• * 1.321

  Clearkes.
• * 1.322

  Matth. 12
• * 1.323

  2. Tim. 4
• * 1.324

  ••ctes. 19.
• * 1.325

  ••••pishe ••egular ••riestes.
• * 1.326

  Popishe Secular priestes.
• * 1.327

  Archeprie∣stes.
• * 1.328

  Kindes 〈◊〉〈◊〉 Bishops.
• * 1.329

  The Pop•• or chiefe•• Bishop.
• * 1.330

  Reade Anton. de Rosellis in his treatise of the pow¦er of the Pope and the Empe∣rour.
• * 1.331

  Dan. 7. 8.
• * 1.332

  Actes. 20.
• * 1.333

  2. Thess. 2.
• * 1.334

  Whether it be pro∣fitable and necessarie that some one should haue pre∣eminence ouer the Bishops?
• * 1.335

  Luke. 22.
• * 1.336

  A birde that defi∣leth all things she toucheth. 2. Cor. 1. 1. Peter. 5.
• * 1.337

  Peter chief of the A∣postles.
• * 1.338

  Of the do∣nation of Constan∣tine.
• * 1.339

  4. Reg. 5.
• * 1.340

  Augustine Steuchus of the do∣nation of Constan∣tine.
• * 1.341

  Actes. 10.
• * 1.342

  Apoc. 2••.
• * 1.343

  Actes. 12.
• * 1.344

  Thou arte Peter. &c.
• * 1.345

  Of the cal¦ling vnto the mini∣s••••••ie, and the kinde of calling
• * 1.346

  Calling by fauou•• and gyft••
• * 1.347

  Symonie.
• * 1.348

  Iere. 23.
• * 1.349

  A callinge necessarie in the Church.
• * 1.350

  Actes. 13.
• * 1.351

  Heb. 5.
• * 1.352

  Rom. 10.
• * 1.353

  Who may chose mi∣nisters in the church
• * 1.354

  Actes. 14.
• * 1.355

  Nume. 20.
• * 1.356

  That Bish∣ops alone haue not power to make mi∣nisters.
• * 1.357

  Time. 1.
• * 1.358

  1. Tim. 5.
• * 1.359

  Deut. 16.
• * 1.360

  Exod. 18.
• * 1.361

  Deut. 1.
• * 1.362

  What manner o•• men are to be ordey∣ned Mini∣sters.
• * 1.363

  Tit. ••.
• * 1.364

  1. Tim. 3.
• * 1.365

  1. Cor. 4.
• * 1.366

  Censure & examina∣tion.
• * 1.367

  What manner of examina∣tion the olde Bi∣shops vsed.
• * 1.368

  The fourth Counsel of Carthage.
• * 1.369

  How they that are called are to be or∣deined.
• * 1.370

  Actes. 13. Actes. 1. 1. Tim. 4. 2. Tim. 1.
• * 1.371

  A pall.
• * 1.372

  The pall was in old time frelie giuen.
• * 1.373

  Why we 〈◊〉〈◊〉 not ••••ders at ••he hands ••f popishe ••••shops.
• * 1.374

  Gal. 1.
• * 1.375

  The othe of Bishops
• * 1.376

  Pluralitie of Benefi∣ces.
• * 1.377

  Vnlerned ministers and many benefices the spoyle of the Churche.
• * 1.378

  What the office is of those that are ordei∣ned in the Church.
• * 1.379

  Actes. 20.
• * 1.380

  2. Tim. 4.
• * 1.381

  Of the keyes of the church
• * 1.382

  Luke 11.
• * 1.383

  Matth. 23.
• * 1.384

  Matth. 16.
• * 1.385

  ••ohn. 20.
• * 1.386

  Luke. 24.
• * 1.387

  Mark. 16.
• * 1.388

  Actes. 2.
• * 1.389

  Howe th•• Apostles did binde and loo••e.
• * 1.390

  Act. 16.
• * 1.391

  Actes. 13.
• * 1.392

  Actes. 18.
• * 1.393

  Whence doctrine ••s to bee 〈◊〉〈◊〉.
• * 1.394

  〈◊〉〈◊〉. 2.
• * 1.395

  Ezech. 3.
• * 1.396

  ••ere. 23.
• * 1.397

  Matth. 28.
• * 1.398

  Mark. 16.
• * 1.399

  Rom. ••.
• * 1.400

  1 ••et. 4.
• * 1.401

  The Bish∣ops are not per∣mitted t•• make new lawes.
• * 1.402

  Esai. 33.
• * 1.403

  Iames. 4.
• * 1.404

  Matth. 15.
• * 1.405

  The scope •••• drifte wherevnto the pastors in the chur¦che should ••yme.
• * 1.406

  Coloss. 4.
• * 1.407

  Ezech. 34.
• * 1.408

  Iere. ••. 30.
• * 1.409

  Esai. 42. 8. Mat. 12. 19.
• * 1.410

  Of the manner of teachinge the Chur∣che.
• * 1.411

  The bene∣fite of Ca∣techisinge.
• * 1.412

  The inter¦pretatiō of the scrip∣ture.
• * 1.413

  2. Pet. 1.
• * 1.414

  Applicatiō of scrip∣ture.
• * 1.415

  Luke. 12.
• * 1.416

  2. Tim. 2.
• * 1.417

  Matth. 5.
• * 1.418

  Titus. 1.
• * 1.419

  2. Tim. 4.
• * 1.420

  1. Tim. 2,
• * 1.421

  Care of the poore.
• * 1.422

  Actes. 6.
• * 1.423

  Priuate kinde of teaching.
• * 1.424

  Prayer for faithfull Pastours.
• * 1.425

  What things are ioyned to teachinge.
• * 1.426

  Of the ho¦ly and vn∣blameable life of Bish¦ops.
• * 1.427

  Matth. 5.
• * 1.428

  1. Sam. 3.
• * 1.429

  Matth. 10.
• * 1.430

  Iohn. 25.
• * 1.431

  Matth. 5.
• * 1.432

  1. Tim. 4.
• * 1.433

  2. Tim. 2.
• * 1.434

  Authoritie of pastours
• * 1.435

  For the scarse good life of minis∣••••rs good doctrine must not be reiec∣ted.
• * 1.436

  Matth. 22.
• * 1.437

  1. Tim. 5.
• * 1.438

  Hyrelings
• * 1.439

  2. Thes. 2.
• * 1.440

  What ••••••yer is.
• * 1.441

  The defi∣••ition of ••••ayer and ••hat be 〈◊〉〈◊〉 partes ••••ereof.
• * 1.442

  Col. 4.
• * 1.443

  Philip. 4.
• * 1.444

  1. Tim. 2.
• * 1.445

  Kindes of prayers.
• * 1.446

  Actes. 9.
• * 1.447

  ••. Tim. 2.
• * 1.448

  Matth. 6.
• * 1.449

  Of holie assemblies
• * 1.450

  Gene. 35.
• * 1.451

  Exod. 20.
• * 1.452

  Luke. 24.
• * 1.453

  Actes. 2.
• * 1.454

  1. Reg. ••.
• * 1.455

  Matth. 18▪
• * 1.456

  ••. Cor. 14.
• * 1.457

  We must pray.
• * 1.458

  Deut. 9.
• * 1.459

  Ion. 3. 4.
• * 1.460

  Esai. 3••.
• * 1.461

  Iere. 18.
• * 1.462

  Obiection
• * 1.463

  Matth. 6.
• * 1.464

  2. Thes. 5.
• * 1.465

  Ierem. 2••
• * 1.466

  Anabap∣tistes.
• * 1.467

  1. Iohn. 〈◊〉〈◊〉
• * 1.468

  Iohn. 9.
• * 1.469

  Prayers 〈◊〉〈◊〉 neces∣sarie.
• * 1.470

  ••ames. 1.
• * 1.471

  ••ake. 18.
• * 1.472

  God is mo¦ued with prayers.
• * 1.473

  Why they that praye doe not al¦wayes re∣ceiue that they aske.
• * 1.474

  Prou. 21.
• * 1.475

  Isai. 1.
• * 1.476

  Prou. 1.
• * 1.477

  Iames. 4.
• * 1.478

  Matth. 20.
• * 1.479

  ••rou 3. Hebr. 12.
• * 1.480

  Psal. 38.
• * 1.481

  Why God ••eferreth ••o giue that which ••e mean∣eth to giue••
• * 1.482

  Isai. 49.
• * 1.483

  Who is to be called vppon of them that pray.
• * 1.484

  ••sai. 63.
• * 1.485

  ••y whom God the Father is called vpō.
• * 1.486

  Iohn. 5.
• * 1.487

  Iohn. 14.
• * 1.488

  1. Iohn. 2.
• * 1.489

  Ephe. 3.
• * 1.490

  What thinges prouoke man to call vppon God.
• * 1.491

  Rom. 8.
• * 1.492

  With wha•• abilities ••he must b•• furnished which cō¦meth to pray vnto God.
• * 1.493

  Dan. 9.
• * 1.494

  Luke. 18.
• * 1.495

  Faith is 〈…〉〈…〉 that 〈◊〉〈◊〉.
• * 1.496

  ••••mes. 1.
• * 1.497

  Psal. 50.
• * 1.498

  Psal. 145.
• * 1.499

  Esa. 65.
• * 1.500

  Matth. 21.
• * 1.501

  Mark. 11.
• * 1.502

  Iohn. 14.
• * 1.503

  Iohn. 16.
• * 1.504

  Psal. 22.
• * 1.505

  Let the life of him that pray∣eth be an∣swearable to his faith.
• * 1.506

  Prou. 2••.
• * 1.507

  Isaie. 1
• * 1.508

  Iohn. 9.
• * 1.509

  Iere. 7. 11.
• * 1.510

  Ezech. 14.
• * 1.511

  Our mind•• must bee ••fted vp ••o heauen∣ly thinges.
• * 1.512

  D••niel. 9.
• * 1.513

  Actes. 10
• * 1.514

  Let prayer proceede from loue.
• * 1.515

  Mark. 11.
• * 1.516

  Matth. 6.
• * 1.517

  Matth. 5.
• * 1.518

  We muste not praye with the mouthe ••nely but with the ••a••t.
• * 1.519

  Matth. 15
• * 1.520

  1. Cor. 14.
• * 1.521

  Matth. 23.
• * 1.522

  We must require no¦thing that ••s vnwor∣••hy for God to graunt & cōtrary to his lawes.
• * 1.523

  1. Iohn. 53.
• * 1.524

  Iudith. 8.
• * 1.525

  ••. Samu. 15
• * 1.526

  We muste continue ••n prayer.
• * 1.527

  1. Thess. 5.
• * 1.528

  Luke. 1.
• * 1.529

  Ab••c 2. Heb. 10.
• * 1.530

  When we must pray.
• * 1.531

  Ioel. 2.
• * 1.532

  1. Cor. 7.
• * 1.533

  Of the place of prayer.
• * 1.534

  Iohn. 4.
• * 1.535

  To praye•• in the chamber.
• * 1.536

  Matth. 6.
• * 1.537

  The ges∣ture of thē that pray.
• * 1.538

  What we must aske or pray for of God.
• * 1.539

  Ephe. 6. 2. Thess. 3. 1. Tim. 2.
• * 1.540

  It is law∣ful to aske corporall goodes of the Lorde.
• * 1.541

  In what tongue we must pray.
• * 1.542

  1. Cor. 14
• * 1.543

  Of Sing∣••••ge in 〈◊〉〈◊〉 church
• * 1.544

  ••. Paral. 29
• * 1.545

  Matth. 26 Mark. 14.
• * 1.546

  Paul rebu∣ked not them that sounge.
• * 1.547

  1. Cor. 14.
• * 1.548

  Ephe. 5.
• * 1.549

  The man∣ner of the a••ncient singi••g in the Chur∣che.
• * 1.550

  What mā•• of singing was in old time vsed.
• * 1.551

  Song was alwaies fre but not ••niuersal∣ly vsed.
• * 1.552

  Agrement in singing in the Church.
• * 1.553

  Gregories singing.
• * 1.554

  what thin¦ges are to ••e discō∣mended in the vse of singing in the church
• * 1.555

  Of canoni∣call hou∣••es.
• * 1.556

  Dan. 6.
• * 1.557

  Leuit. 26. Pro. 24.
• * 1.558

  Luke. 17.
• * 1.559

  Actes. 3.
• * 1.560

  Actes. 2.
• * 1.561

  Trip. li. 9. Cap. 39.
• * 1.562

  How we must pray.
• * 1.563

  Whether we be tyed to the wordes of the Lords prayer.
• * 1.564

  What it needeth ••o expresse 〈◊〉〈◊〉 d••sires ••nto God 〈◊〉〈◊〉 wordes.
• * 1.565

  Howe lip∣labour or muche babbling is forbidden.
• * 1.566

  Or, deb∣tes.
• * 1.567

  Or, our debters.
• * 1.568

  The lords Prayer deuided.
• * 1.569

  Father.
• * 1.570

  The Lords prayer of∣fered to the Father by Christ.
• * 1.571

  Psal. 103.
• * 1.572

  Luke. 15.
• * 1.573

  Our.
• * 1.574

  Which art in heauen.
• * 1.575

  3. Reg. ••.
• * 1.576

  Actes. 7.
• * 1.577

  Hallowed be thy name.
• * 1.578

  The name of God.
• * 1.579

  To sancti∣fie or hal∣lowe.
• * 1.580

  Thy king∣dome come.
• * 1.581

  Thy will be done.
• * 1.582

  Psal. 113.
• * 1.583

  As well in earth, as it is in hea∣••en.
• * 1.584

  To will that which God wil∣leth is a good part of happi∣nesse.
• * 1.585

  Bread.
• * 1.586

  Matth. 4. Deut. 8.
• * 1.587

  Oures.
• * 1.588

  Daylie.
• * 1.589

  Giue.
• * 1.590

  Vs.
• * 1.591

  This day.
• * 1.592

  Pro. 30.
• * 1.593

  And for∣giue vs.
• * 1.594

  Our deb∣tes.
• * 1.595

  Luke. 7.
• * 1.596

  As we for∣giue our debters.
• * 1.597

  And lead•• vs not in∣to, &c.
• * 1.598

  Iames. 1.
• * 1.599

  But deli∣uer vs frō euill.
• * 1.600

  Amen.
• * 1.601

  Whiche ••s cōmon∣ly transla∣••ed, Veri∣••y, Verily.
• * 1.602

  For thine is the king¦dome, po∣wer, and glorie for euer.
• * 1.603

  ••ro. 18.
• * 1.604

  Of thanks giuinge
• * 1.605

  We owe thankes giuing o••¦ly to God
• * 1.606

  Thankes are to be giuen to God thrughe Christ.
• * 1.607

  Ephe. 5.
• * 1.608

  Hebr. 13.
• * 1.609

  The bene∣••••tes of God must be acknow¦••edged.
• * 1.610

  How the godly giue thankes vnto God.
• * 1.611

  Psal. 8.
• * 1.612

  2. Sam. 7.
• * 1.613

  Thāks gi∣uing a sa∣crifice.
• * 1.614

  Psal. 50.
• * 1.615

  Psal. 116.
• * 1.616

  Ose. 24.
• * 1.617

  Mala. 1.
• * 1.618

  Of the force or vertue of prayer.
• * 1.619

  A signe.
• * 1.620

  Diuisiō of signes out of S. Au∣gustine.
• * 1.621

  Iohn. 12.
• * 1.622

  Marke 14.
• * 1.623

  Matth. 9.
• * 1.624

  Signes dis¦••inguished accordinge to their ••imes.
• * 1.625

  Matth. 12.
• * 1.626

  Iosue. 4.
• * 1.627

  Iudg 6.
• * 1.628

  Of signes, some are giuen of men, other some or∣deined of God.
• * 1.629

  Signes giu¦en of men.
• * 1.630

  Ezech. 4.
• * 1.631

  The diuer¦sitie of signes giuen of man.
• * 1.632

  Matth. 26.
• * 1.633

  Gal. 2.
• * 1.634

  Iudg. 2.
• * 1.635

  Signes giuen of God.
• * 1.636

  The di∣uersirie o•• Signes giuen by God.
• * 1.637

  Signes & wonders.
• * 1.638

  Luke. 21.
• * 1.639

  Miracu∣lous ••ignes.
• * 1.640

  Esai. 38.
• * 1.641

  Signes pa∣••adigma∣tical or for exam∣ple.
• * 1.642

  Iere. 27. 19. 28.
• * 1.643

  Matth. 18.
• * 1.644

  Sacramen∣tal signes are seuered frō other signes with which the•• haue ma¦ny things common.
• * 1.645

  Sacrament
• * 1.646

  What a Sacrament is.
• * 1.647

  Sacrament taken for ••••orth.
• * 1.648

  Souldiers eath.
• * 1.649

  What a mysterie is.
• * 1.650

  Matth. 13.
• * 1.651

  Ephe. 3.
• * 1.652

  Matth. 7.
• * 1.653

  What a Simbol is.
• * 1.654

  Onelie God is the authour of Sacramēts
• * 1.655

  Esai. 66.
• * 1.656

  Leuit. 10.
• * 1.657

  Sacramēts are to be receiued as it were at the handes of Christ.
• * 1.658

  1. Thess. 2.
• * 1.659

  Marke. 16. Matth. 28.
• * 1.660

  Luke. 10.
• * 1.661

  Matth. 21.
• * 1.662

  1. Cor. 11.
• * 1.663

  Why Sa∣cramentes were insti¦tuted vnto vs in visi∣ble things
• * 1.664

  Chrysos∣tōe tou∣ching the cause of sa¦craments.
• * 1.665

  Iohn. 3.
• * 1.666

  Iohn. 3.
• * 1.667

  The lorde is to be praised for institu∣ting sacra∣mentes.
• * 1.668

  The wis∣dome of God shin∣eth in th•• ••nstitu∣tion of the Sacramēts.
• * 1.669

  The man∣ner of ma¦king lea∣gues or co¦uenaunts.
• * 1.670

  Gene. 15.
• * 1.671

  The num∣ber of sa∣craments.
• * 1.672

  Wholsōe ••••tes of the church are ••ot con∣••emned.
• * 1.673

  In his booke a∣gainst 〈◊〉〈◊〉.
• * 1.674

  Sacra∣ments cō∣sist of the signe and the thing signified.
• * 1.675

  Mark. 1.
• * 1.676

  Actes. 2.
• * 1.677

  Matth. 26 Luke. 22.
• * 1.678

  Signes ex∣ternal and in warde thinges.
• * 1.679

  Signes earthly & visible, thinges heauenly & inuisi∣ble.
• * 1.680

  The word and rite.
• * 1.681

  Promise & ceremonie
• * 1.682

  What is vnderstood by the worde i•• the sacra∣ments.
• * 1.683

  ••. Reg. 5.
• * 1.684

  〈…〉〈…〉.
• * 1.685

  In the nāe of the lord Iesus Christ the feeble are healed. Actes. 4.
• * 1.686

  Actes. 4.
• * 1.687

  Actes. 19.
• * 1.688

  The place of Paule in the. 5. to the Ephe. is expoun¦ded.
• * 1.689

  Tit. 3.
• * 1.690

  Iohn. 15.
• * 1.691

  Rom. 10.
• * 1.692

  Actes. 15.
• * 1.693

  The ••ordes ••poken do ••ot form 〈◊〉〈◊〉 make s••¦••raments ••ff••ctuall.
• * 1.694

  Whether by bles∣sing the nature of thinges are chan∣ged.
• * 1.695

  Num. 20. Exod. 7. Iohn. 2. Exod. 15. Exod. 7.
• * 1.696

  4. Reg. 6.
• * 1.697

  The om¦nipotenci•• of God.
• * 1.698

  Gen 1.
• * 1.699

  Of the worde Blessing.
• * 1.700

  ••. Co••. 10.
• * 1.701

  Thankes∣giuing & blessing.
• * 1.702

  For what ••••pose ••ords are 〈…〉〈…〉 of what 〈◊〉〈◊〉 they 〈◊〉〈◊〉.
• * 1.703

  Eccle. 12. Authours of gathe∣••inges, he ••••leth wise men bi∣case they gather the sayings of the wi••er ••orte of men in theire bookes.
• * 1.704

  Howe the power of almightie God is at∣tributed to the worde
• * 1.705

  Of true anctifica∣ion or consecra∣••ion.
• * 1.706

  ••. Tim. 4
• * 1.707

  Actes. 10.
• * 1.708

  Howe our Sacra∣ments are confecra∣ted.
• * 1.709

  The signe and the thing sig¦nified do••¦reteine there se∣uerall na∣tures in the sacra∣ments.
• * 1.710

  The wic∣ked are not parta∣kers of the thing sig∣nified in the sacra¦ments.
• * 1.711

  The affi∣nitie of the worde of God & sa∣craments.
• * 1.712

  Heb. 4.
• * 1.713

  Matth. 3.
• * 1.714

  Pet. 3.
• * 1.715

  The scrip¦ture mak∣eth diffe∣rence bee∣tweene th•• ministerie of man & the opera∣tion of the spirit.
• * 1.716

  Iohn. 3.
• * 1.717

  1. Cor. 3.
• * 1.718

  The opini¦on of the Papistes touchinge transub∣stantiatiō is cōfuted
• * 1.719

  That bread an•• wine re∣maine in their sub∣stāces afte•• consecra∣tion.
• * 1.720

  Whether the bread and wine for their former substance are so cal∣led after consecra∣tion.
• * 1.721

  Coloss. 2. 1. Tim. 6.
• * 1.722

  The coun¦sell of La∣••eran was in the yeare of of the lorde. 1215.
• * 1.723

  Of the sa∣cramental vnion.
• * 1.724

  It is decla∣red how in Sacramēts the signes and the things sig¦nisied are ioyned to∣gether.
• * 1.725

  Signes bo∣rowe the names of things sig¦nified.
• * 1.726

  Circumci∣sion.
• * 1.727

  The pas∣challamb.
• * 1.728

  Sacrifices.
• * 1.729

  Rom. 8.
• * 1.730

  Hebr. 10.
• * 1.731

  Zacha. 3.
• * 1.732

  Isai. 33.
• * 1.733

  Iohn. 1.
• * 1.734

  1. Pet. 1.
• * 1.735

  Baptisme. Actes. 22.
• * 1.736

  1. Cor. 6.
• * 1.737

  The sup∣per of the lorde
• * 1.738

  Sacrames••∣cal and fi∣guratine speaches.
• * 1.739

  The mā∣ner of speach which we daylie vse.
• * 1.740

  The aun∣cient fa∣thers mo∣ved no contentiōs about the sacramēts.
• * 1.741

  It is not saide, the rocke sig∣nifieth Christ but the rocke is Christe
• * 1.742

  Their er∣ror which will not haue sa∣cramental speeches expoūded sacramen∣tally.
• * 1.743

  Carnal bō¦dage and seruile weaknesse.
• * 1.744

  How a fi∣g••ratiue speach is to be recei¦ued and ac¦knowledg¦ed.
• * 1.745

  The wordes of our sauior in the 6. of Iohn doe mak much for the in terpretatiō of the wordes of the supper
• * 1.746

  To argue from the sacramēts of the old testament to ours of the newe.
• * 1.747

  We may vse sacra∣mentall speaches.
• * 1.748

  Sacramen∣tall spea∣ches are to be expoun¦ded.
• * 1.749

  ☞
• * 1.750

  A briefe re¦hersall of such poin∣ctes as he intreated vppon in his former sermon.
• * 1.751

  We must•• vse reue∣rence in disputing of sacra∣mentes.
• * 1.752

  The arke of the co∣••••nant.
• * 1.753

  To attri∣bute too ••uch to sa¦••••aments.
• * 1.754

  It is a greate sin not to at∣tribute so much vnto the sacra∣ments as the scrip∣ture doth attribute.
• * 1.755

  Num. 4.
• * 1.756

  It is taughte that sacra∣mentes giue grace
• * 1.757

  Augustin•• taught not that s••¦cramentes giue grace
• * 1.758

  Of the likenes & difference of the sa∣cramentes of the old and newe Testament
• * 1.759

  Augustine teac••eth that the Sacramēts of the Iewes and ours are al one.
• * 1.760

  Grace ••hat it is.
• * 1.761

  Sacramēts do not cō∣ferre or giue grace
• * 1.762

  Ieremie. 7
• * 1.763

  Esai. 1.
• * 1.764

  Galath. 3.
• * 1.765

  The error in the A∣postolique churche.
• * 1.766

  Actes. 15.
• * 1.767

  That grace is giuen free¦ly and re∣ceiued by faith.
• * 1.768

  Luke. 7.
• * 1.769

  Iohn. 4.
• * 1.770

  Rom. 5.
• * 1.771

  Their san∣tasy which faine a ge∣nerall and speciall taith is here con∣futed.
• * 1.772

  Whether the grace of God be conteined ••n the Sa∣cramentes.
• * 1.773

  These are soung in the Easter holie daies at their cō∣s••cration of bap∣tisme.
• * 1.774

  Bonauen∣tura sayth that grace is not con¦teined in the Sacra∣••ents.
• * 1.775

  The seate of the grace of God.
• * 1.776

  3. Reg. 8.
• * 1.777

  Actes. 7.
• * 1.778

  Actes. 17.
• * 1.779

  Iohn. 4.
• * 1.780

  The ca∣non of the Nicene counsell touching baptisme.
• * 1.781

  The A∣••ostles b••ptised in water not consecra¦ted.
• * 1.782

  Actes. 8.
• * 1.783

  To in∣clude grace in the sacra∣ments cau¦seth idola∣trie.
• * 1.784

  The god∣••y are first iustified & receiued into fauor before the•• be made partakers of the sa∣craments.
• * 1.785

  Actes. 2.
• * 1.786

  1. Iohn. ••.
• * 1.787

  1. Iohn. 4.
• * 1.788

  Rom. 10.
• * 1.789

  1. Iohn. 5.
• * 1.790

  Actes. 10.
• * 1.791

  Actes, 2.
• * 1.792

  1 Cor. 11.
• * 1.793

  Rom. 12.
• * 1.794

  To eua∣cuate the sacramēts and con∣uince God of a lye.
• * 1.795

  Sacramēts are holy and not prophane thinges.
• * 1.796

  Sacramēts are witnes¦ses of: the trueth.
• * 1.797

  The gos∣pell is a witnesse.
• * 1.798

  Sacramēts do visibly confirme the good wil of god to vs ward.
• * 1.799

  Rom. 4.
• * 1.800

  Sacramēts are seales, and where vnto seales do serue.
• * 1.801

  Nehe. 9.
• * 1.802

  Hag 2.
• * 1.803

  ••ere. 22.
• * 1.804

  Matth. 27.
• * 1.805

  The place of Paule Rom. 4. is expound∣ed, and he receiued a signe of the circumci∣sion. &c.
• * 1.806

  The mat∣ter is made ••laine by 1 Parable.
• * 1.807

  Sacramēts haue a more effe∣ctual force than any sealed chan¦cers.
• * 1.808

  How bap∣••isme sea¦leth.
• * 1.809

  Mark. 16.
• * 1.810

  Marke. 10
• * 1.811

  Matth. 18.
• * 1.812

  Infantes which be∣leue not ••re bapti∣sed.
• * 1.813

  Howe the lords sup∣per is a seale of the righte∣ous••es of fayth.
• * 1.814

  Ioh. 6.
• * 1.815

  Zuinglius of the Sa∣cramentes which cer¦tifie and beare wit∣nesse.
• * 1.816

  The holy ghost doth properly s••ale.
• * 1.817

  The sacra¦ments seal nothing to the vn¦beleeuers.
• * 1.818

  Sacramēts represente•• thinges.
• * 1.819

  Sacramēts doe stirre vppe and healpe faith.
• * 1.820

  Of the a∣nalogie in baptisme.
• * 1.821

  To giue and take names in baptisme.
• * 1.822

  Of the a∣nalogie in the supper.
• * 1.823

  Synaxis a commu∣nion.
• * 1.824

  How the Sacramēts do stirre vp faith.
• * 1.825

  The effi∣cacie or force in the preaching of Gods worde.
• * 1.826

  Zuinglius of the Sa∣craments vpholding fayth.
• * 1.827

  A coniun∣ction with Christ and with the Church.
• * 1.828

  By sacra∣ments we are visibly gathered together into one religion, and distin∣guished from o∣thers.
• * 1.829

  Ephe. 2.
• * 1.830

  Phil. 3. Rom. 15.
• * 1.831

  1. Cor. 12.
• * 1.832

  The place of Paul. 1. Cor 18. The bread which we breake &c is expoun∣ded.
• * 1.833

  They are the mem∣bers of the diuell that are parta∣kers of vn∣lawful Sa∣craments.
• * 1.834

  Zuinglius of binding Sacramēts &c.
• * 1.835

  Sacramēts ••ut the faithful in minde of their due∣tie.
• * 1.836

  Deut. 10.
• * 1.837

  Iere. 4.
• * 1.838

  Rom. 6.
• * 1.839

  1. Cor. 11.
• * 1.840

  That the sacra∣ments pro¦fite no∣thing without faith.
• * 1.841

  Iohn. 12.
• * 1.842

  Hebr. 4.
• * 1.843

  1. Cor. 11.
• * 1.844

  Rom. 1.
• * 1.845

  Hebr. 11.
• * 1.846

  Matt 22.
• * 1.847

  1. Cor. 10.
• * 1.848

  Heb. 11.
• * 1.849

  Augustine doth tea∣che that sa¦crament•••• receiued without faith are vnprofita∣ble to the receiuers.
• * 1.850

  Sacramēts depende not on our worthines or vnwor∣thinesse.
• * 1.851

  Rom. 3.
• * 1.852

  Of bap∣tisme of infantes.
• * 1.853

  Rom. 8.
• * 1.854

  That Sa∣cramēts or not super∣fluous or voide to them that haue faith.
• * 1.855

  Gen. 17.
• * 1.856

  Exod. 4.
• * 1.857

  Matt. 3.
• * 1.858

  Sacra∣ments are indifferent
• * 1.859

  Many are sanctified without visible sa∣craments.
• * 1.860

  Cyptians error tou∣ching the Sacrament of bap∣tisme.
• * 1.861

  Iohn. 6.
• * 1.862

  Baptisme.
• * 1.863

  What bap¦tisme is.
• * 1.864

  Who in∣stituted baptisme.
• * 1.865

  Iohn. 1.
• * 1.866

  Matth. 22.
• * 1.867

  When bap¦tisme was instituted.
• * 1.868

  Of What thinges baptisme consisteth
• * 1.869

  One onely baptisme.
• * 1.870

  The bap∣tisme of Iohn, of Christ, and of the A∣postles is one and the selfe same.
• * 1.871

  Actes. 19.
• * 1.872

  Of the bap¦tisme of Christe which is also the baptisme of fire.
• * 1.873

  Actes. 1.
• * 1.874

  Actes. 1.
• * 1.875

  Actes. 8.
• * 1.876

  Actes. 10.
• * 1.877

  Ephes. 4.
• * 1.878

  1. Cor. 1.
• * 1.879

  Of the rit•• ceremo∣nies of bap∣tisme.
• * 1.880

  ••hon. 3.
• * 1.881

  What it is to baptise in the name of the Lorde.
• * 1.882

  1. Cor. 14.
• * 1.883

  Luke. ••.
• * 1.884

  Ceremo∣nies added in times past to baptisme
• * 1.885

  Whether we ought to baptise with water not conse∣crated.
• * 1.886

  Why the 〈◊〉〈◊〉 com∣maunded ••o baptise ••ith w••∣••er.
• * 1.887

  ••. Pet. 3.
• * 1.888

  ••. Cor. 10.
• * 1.889

  Whether once or thrice the infant ought to be dipped in the wa¦ter.
• * 1.890

  Of the place of baptisme.
• * 1.891

  The time of Bap∣tisme.
• * 1.892

  Gen. 17.
• * 1.893

  What the baptiser worketh.
• * 1.894

  Iohn. 1.
• * 1.895

  Whether midwiues may bap∣tise.
• * 1.896

  1. Tim. 2.
• * 1.897

  Sep••ora circumci∣seth.
• * 1.898

  Exod. 4. 25
• * 1.899

  2. Sam. 12
• * 1.900

  of saluatiō of infant•••• ••eparting without ••aptisme
• * 1.901

  Mark. 10.
• * 1.902

  Matt. 18.
• * 1.903

  Gen 17.
• * 1.904

  1. Cor. 7.
• * 1.905

  Gen. 17.
• * 1.906

  Iohn. 3.
• * 1.907

  The Pela∣gians deny the bap∣tisme of in¦fants, and why?.
• * 1.908

  Lib. 3. De¦pec••. me••. & remiss. Cap.
• * 1.909

  The expo¦sition of the place, The soul•• of the vn∣circumci∣sed shal be cut off.
• * 1.910

  The expo∣sition of the place, Except a man be borne of water. &c. Iohn. 3
• * 1.911

  De pecca∣torum me¦ritis & re∣missione lib. 1. ca. 20.
• * 1.912

  Iohn. 6.
• * 1.913

  Who ar to be bapti∣sed.
• * 1.914

  Who be the people of God.
• * 1.915

  Actes. 8.
• * 1.916

  Gen. 17.
• * 1.917

  Rom. 5.
• * 1.918

  Infantes confessing or bele∣uing.
• * 1.919

  By what argumēt: t••e Ana∣baptistes. ••each that infan••es. ought not to be bap∣tised.
• * 1.920

  Matt. 28.
• * 1.921

  Infantes vnderstād not the mysterie of bap∣tisme.
• * 1.922

  That the baptisme of infantes is of God, and that the Apos∣tles bapti∣sed infants
• * 1.923

  Actes. 10
• * 1.924

  1. Cor.. 1.
• * 1.925

  Rom. 8.
• * 1.926

  Iohn. 4.
• * 1.927

  Col. 2.
• * 1.928

  Iosua. 5.
• * 1.929

  The bap∣tisme of in fants hath lasted frō the time of the A∣postles.
• * 1.930

  The histo∣rie of Ana¦baptisme.
• * 1.931

  Imperiall lawe a∣gainst the Anabap∣tistes.
• * 1.932

  Ios. 5.
• * 1.933

  The pla∣ces alled∣ged to proue Ana¦baptisme are confu∣ted.
• * 1.934

  The twelue men of E∣phesus not rebaptised.
• * 1.935

  Actes. ••.
• * 1.936

  Actes. 19.
• * 1.937

  Of the ••orce of Baptisme.
• * 1.938

  we are bap¦tised into the remis∣sion of sinnes.
• * 1.939

  Mark. 1.
• * 1.940

  Luke. 3.
• * 1.941

  Iohn. 2.
• * 1.942

  Actes. 2.
• * 1.943

  Actes. 22.
• * 1.944

  Ephes 5.
• * 1.945

  Baptisme is effectual for mans whole life
• * 1.946

  By bap∣tisme we are gathe∣red toge∣ther to be the people of God.
• * 1.947

  Gal. 3.
• * 1.948

  Tit. 3.
• * 1.949

  Luke. 3.
• * 1.950

  1. Cor. 12.
• * 1.951

  Baptisme serueth for our cōfes∣sion.
• * 1.952

  Sundrie names of lordes sup¦per.
• * 1.953

  The Lords table.
• * 1.954

  Commu∣nion.
• * 1.955

  Breaking of breade.
• * 1.956

  A memo∣riall of the Lords pas∣sion.
• * 1.957

  A thankes giuing.
• * 1.958

  A Sacra∣ment.
• * 1.959

  Synaxis.
• * 1.960

  An assem∣blie.
• * 1.961

  A Testa∣ment.
• * 1.962

  What the Lords sup∣per is.
• * 1.963

  The sup∣per of the Lord is an holie acti∣on.
• * 1.964

  Who is the author of the sup∣per.
• * 1.965

  When the supper was instituted.
• * 1.966

  Wherof i•• consisteth
• * 1.967

  the words of the sup¦per.
• * 1.968

  After what māner the supper was celebrated and insti∣tuted.
• * 1.969

  Wether it be lawfull to ad anie¦thing to the rite. &c.
• * 1.970

  Leuit. 1••. Leuit. 10. 2. Sam. 9. Num. 4.
• * 1.971

  1. Cor. 11.
• * 1.972

  How in old time it hath been celebrated in the Church.
• * 1.973

  The four∣••e of the Lordes sup¦per chan∣ged.
• * 1.974

  Why it was insti••••¦ted in th•• fourme 〈◊〉〈◊〉 bread an wine.
• * 1.975

  Whether the bread ought to be leaue∣ned or vn leauened
• * 1.976

  Whether water is to be ming∣led with the wine.
• * 1.977

  In celebra¦ting the supper no∣thinge to be follow∣ed but that which we haue recei∣ued of Christ.
• * 1.978

  Of both kindes to be giuen and recei∣••ed in the ••upper.
• * 1.979

  Of the cō∣s••eratiō of the breade and wine.
• * 1.980

  Whether there must be one chiefe dea¦ler in the action of the supper
• * 1.981

  Hebr. 10.
• * 1.982

  Of the place wher the supper is to be ce¦lebrated.
• * 1.983

  Actes. 20.
• * 1.984

  Of the lords altar or table.
• * 1.985

  Of vessels belonging to the Lords sup∣per.
• * 1.986

  What gar¦ment is to be worne at the sup∣per.
• * 1.987

  What tongue is to be vsed.
• * 1.988

  What ges∣tures.
• * 1.989

  Of taking it in the handes.
• * 1.990

  The rem¦nantes of the supper.
• * 1.991

  Whether to be shut vp and a∣dored.
• * 1.992

  Coloss. 3.
• * 1.993

  what time to be cele∣brated.
• * 1.994

  How oftē to be cel∣brated.
• * 1.995

  For whom the supper is institu¦ted.
• * 1.996

  The sup∣per was not institu¦ted for in∣fantes.
• * 1.997

  Whether it be to be celebrated against im¦minent dangers.
• * 1.998

  The sup∣••er not to ••e celebra¦••ed at 〈…〉〈…〉 priua••¦••••e, for the ••icke nor whole.
• * 1.999

  Iames. 5.
• * 1.1000

  Actes. 2.
• * 1.1001

  Deut. 16.
• * 1.1002

  The sacra∣ment not to be offe∣red for the dead.
• * 1.1003

  Sacrifices of 2. sortes of expiatiō and con∣fession.
• * 1.1004

  Of the endes of the Lords supper.
• * 1.1005

  The Lord witnesleth vnto vs his promise & cōmunion
• * 1.1006

  Opiniō of bodilie presence, confuted.
• * 1.1007

  of the true vnderstan∣dinge of the Lordes wordes: This is my bodie.
• * 1.1008

  When to depart frō the letter.
• * 1.1009

  The aunci¦ent exposi¦tion of the words of 〈…〉〈…〉 bodie
• * 1.1010

  A demon∣stration of the figura∣tiue words of the sup∣per: This is my bo∣die.
• * 1.1011

  Iohn. 16
• * 1.1012

  Mark. 16.
• * 1.1013

  Luke. 24.
• * 1.1014

  1. Cor. 15.
• * 1.1015

  1. Cor. 15.
• * 1.1016

  To ascend ••nto hea∣uen.
• * 1.1017

  Actes. 1.
• * 1.1018

  Iohn. 14.
• * 1.1019

  Matth. 24.
• * 1.1020

  Heb. 9.
• * 1.1021

  Miracles and the omnipo∣tencie of God.
• * 1.1022

  O' Chrstes presence in the sup∣per.
• * 1.1023

  Matth. 28.
• * 1.1024

  Christ is not diui∣ded.
• * 1.1025

  Of the true eat∣inge of Christes bodie.
• * 1.1026

  Howe christ hath giuen his flesh vnto. ••s for bread, that is to say, to bee meate for vs.
• * 1.1027

  How Christes bodie is eaten, and his bloud dronken.
• * 1.1028

  1
• * 1.1029

  Heb. 11.
• * 1.1030

  2
• * 1.1031

  3
• * 1.1032

  4
• * 1.1033

  Ioh••. 4.
• * 1.1034

  5
• * 1.1035

  6
• * 1.1036

  The fleshe profiteth nothing.
• * 1.1037

  The lords wordes in Iohn. 6. ar¦fitlie to be applied to the mat¦ter of the supper.
• * 1.1038

  Of two kindes of eating the Lords sup¦per.
• * 1.1039

  The third kinde of eatinge.
• * 1.1040

  That Iu∣das was present at the Lordes supper.
• * 1.1041

  What Iu∣das recei∣ued of the Lord at the supper.
• * 1.1042

  2. Cor. 6.
• * 1.1043

  How the vnbeleuers are made guiltie of Christes bodie and bloud. Iohn. 13. Matth. 2••
• * 1.1044

  Heb. 6.
• * 1.1045

  Of the o∣ther endes of the Lords sup∣per.
• * 1.1046

  1. Pet. 2.
• * 1.1047

  Of worthi¦ly and vn∣worthilie eating and drinkinge the Lords supper.
• * 1.1048

  Actes. 13.
• * 1.1049

  Actes. 15.
• * 1.1050

  To make difference of the Lords bo∣die.
• * 1.1051

  The pu∣nishment of those that eate vnworthi∣ly.
• * 1.1052

  Iohn. 13.
• * 1.1053

  Luke. 22.
• * 1.1054

  Howe we shoulde prepare our selues to the Lordes supper.
• * 1.1055

  A comfort or afflic∣ted consci∣ences.
• * 1.1056

  Matth. 26. Luke. 22.
• * 1.1057

  The Lor•• hath not burdened his church with infi¦nite lawes.
• * 1.1058

  The chie∣fest points of true godlinesse in the Churche.
• * 1.1059

  Actes. 2.
• * 1.1060

  Of scholes
• * 1.1061

  Gouer∣noures of Scholes. 1. Sam. 10. 4. Reg. 2. &. 4. cap.
• * 1.1062

  Amos. 7.
• * 1.1063

  Amos. 2.
• * 1.1064

  Actes. 15.
• * 1.1065

  Actes. 2.
• * 1.1066

  Actes. 22.
• * 1.1067

  Actes. 6.
• * 1.1068

  Christe & his Apos∣tles, do in¦stitute Scholes.
• * 1.1069

  Titus. 3.
• * 1.1070

  Scholes ap¦perteine to the preser∣uation of the mini∣sterie.
• * 1.1071

  1. Tim. 6.
• * 1.1072

  The cor∣ruption of Scholes.
• * 1.1073

  The true ende of Scholes.
• * 1.1074

  Discipline in scholes.
• * 1.1075

  Of Eccle∣siasticall goodes.
• * 1.1076

  The c••ur∣che of the new testa¦ment hath goodes & reuenues.
• * 1.1077

  Luke. 8.
• * 1.1078

  Matth. 10.
• * 1.1079

  Actes 4.
• * 1.1080

  Howe in olde time the church goodes were be∣stowed.
• * 1.1081

  Ministers of Chur∣ches ought to be re∣warded.
• * 1.1082

  Matth. 10.
• * 1.1083

  Iohn. 13.
• * 1.1084

  1. Cor. 9. 1. Tim. 5.
• * 1.1085

  1. Cor. 9.
• * 1.1086

  The Apos∣tles recei¦ued wagis
• * 1.1087

  Marke. 6.
• * 1.1088

  S. Paule re¦ceiued no wages.
• * 1.1089

  2. Cor. 11.
• * 1.1090

  Thess. 3.
• * 1.1091

  1. Thess. 5.
• * 1.1092

  Studentes to be main¦teined by wages of the Chur∣che.
• * 1.1093

  The poore to de reli••∣ued by the Churche goodes.
• * 1.1094

  The pore not to bee defrauded of theire portion.
• * 1.1095

  Ezech. 16. Isai. 16.
• * 1.1096

  1. Iohn. 3.
• * 1.1097

  Ezech. 16. Isai. 16.
• * 1.1098

  Matth. 25.
• * 1.1099

  Mark. 14.
• * 1.1100

  Gala. 6.
• * 1.1101

  1. Tim. 5.
• * 1.1102

  1. Tim. 6.
• * 1.1103

  Heb. 13.
• * 1.1104

  Actes. 6.
• * 1.1105

  Reforma∣tion of churches to bee made.
• * 1.1106

  Holy buil¦dinges.
• * 1.1107

  Temples of christi∣ans.
• * 1.1108

  Towarde what part of the worlde we must pray.
• * 1.1109

  Churches not to bee builded to Sainctes.
• * 1.1110

  Holy In∣struments.
• * 1.1111

  Abuse of the church goodes.
• * 1.1112

  Holy time
• * 1.1113

  Discipline and cor∣rection of ministers.
• * 1.1114

  〈◊〉〈◊〉.
• * 1.1115

  1. Tim. 5.
• * 1.1116

  Of Sy∣nodes.
• * 1.1117

  Ecclesi••sti∣call admo∣nition & correctiō.
• * 1.1118

  2. Cor. 5.
• * 1.1119

  2. Thess. 3.
• * 1.1120

  2. Cor. 12.
• * 1.1121

  Matth. 13.
• * 1.1122

  1. Cor. 2.
• * 1.1123

  Of Chris∣tian matri¦monie.
• * 1.1124

  Hebr. 13.
• * 1.1125

  1. Tim. 4.
• * 1.1126

  1. Tim. 5. Titus 1.
• * 1.1127

  1. Cor. 9.
• * 1.1128

  1. Cor. 7. Hebr. 13.
• * 1.1129

  Cōtractes of mari∣age to bee soberly made.
• * 1.1130

  2. Cor. 6.
• * 1.1131

  1. Pet. 3.
• * 1.1132

  Diuorce∣ment.
• * 1.1133

  I. Cor. 6.
• * 1.1134

  Of wi∣••ower.
• * 1.1135

  Of virgins
• * 1.1136

  2. Tim. 5
• * 1.1137

  De bono viduitatis cap. 9.
• * 1.1138

  Of monas¦teries and ••onkes.
• * 1.1139

  1. Cor. 3.
• * 1.1140

  Of monas••¦ical vowes
• * 1.1141

  1. Cor. 7.
• * 1.1142

  How the Church sealeth with the sicke.
• * 1.1143

  Iames. 5.
• * 1.1144

  Annoyn∣ting with oyle.
• * 1.1145

  Last annoy¦ling.
• * 1.1146

  Of fune∣rals and buriall.
• * 1.1147

  The chur∣che hath ••o neede of the lea∣gal instruc¦••ion.
• * 1.1148

  Actes. 15.
• * 1.1149

  Galath. 4.