The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

THe worde which signi∣fieth a Sacrament in Hebrew is Sod and Ra∣zi. * 1.1 The first of these wordes is common vn∣to all secretes and hid∣den things, & is more in vse. And the other Esaie vsed in the xxiiij. Chapter when he said: Razi-li Razi-li, that is, a secret vnto me, a se∣cret vnto me. Daniel also in his second Chap∣ter, setting downe the interpretation of a mysterie vseth the selfesame word. Such is the nature and condition of Sacramentes, that they containe things hid, knowne yet vnto some, but not vnto all. And from this Etimologie the Gréeke worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 diffe∣reth not much, which is deriued 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, because wée ought to kéepe things close inwardlie. After such a sort were y^e mysteries of Ceres Eleusi∣na in y^e Countrie of Athens, * 1.2 which were ope∣ned vnto none but those who had bin first in∣structed. And they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to whose secresie these things are committed. * 1.3 Chryso∣stome when he interpreteth the xj. Chapter of the Epistle of Paule to the Romans, where Paul saieth, that he writeth a mysterie of the Israelits, partlie blinded and partly to be re∣stored,

saith, that a mysterie signifieth a thing vnknowen, and vnspeakable, & which hath in it much admiration, and which is aboue our opinion. The same father when he in∣terpreteth the second Chapter of the first E∣pistle to the Corinthians, * 1.4 where it is sayd: We speake wisedome in a mysterie, thus wri∣teth: It should be no diuine or perfect myste∣rie, if thou shouldest adde anie thing of thy selfe. * 1.5 By which wordes it is manifest, howe much they are to be blamed which at their owne pleasure and iudgement ordaine Sa∣craments, and from that which Christ him∣selfe hath ordained, plucke awaie what they will. Those wordes of Chrysostome doe ma∣nifestlie reprooue them. Neither let them thinke themselues to be anie thing relieued, by saying that he speaketh of that mysterie which is found in the holie scriptures, wher∣vnto he saieth nothing must be added nor ta∣ken awaie: Forsomuch as the Sacraments whereof we intreate are of no lesse weight than the holie Scripture. * 1.6 For they (as Au∣gustine verie aptlie saieth) are the visible wordes of God. Furthermore Chrysostome expounding the place before alleaged saieth, that we in the Sacraments sée one thing, be∣léeue another thing, beholde with our sense one thing, & vnderstand in our mind another thing. * 1.7 Whereof it followeth, that all are not after one and the selfe same maner affected towardes these mysteries. For an Infidell when he heareth that Iesus Christ was cru∣cified, thinketh it to be a thing foolish and of no value. But the faithfull man acknow∣ledgeth in that mysterie, the most high po∣wer and wisedome of God. If an Ethnick heare that Christ was raised from the dead, he will thinke it to be a fable. But a Christi∣an not onelie beléeueth that the same was done, but also will not doubt but that he him∣selfe as a member of Christ shall one daie be raised vp from the dead. Afterward Chryso∣stome commeth to the visible Sacrament, and saith: If an Infidel sée Baptisme, he wil iudge that there is but water onely: but the faithfull beholdeth the washing of the soule by the bloud of Christ. And in the Eucharist by the senses is knowen onelie the bread and wine: but the beléeuers referre their minde to the bodie of Christ. Hereunto he applyeth a similitude of a Booke. * 1.8 For if an vnlearned and rude man that cannot reade a worde, should light vpon a Booke, he onelie may be∣hold and woonder at the prickes, figures and colours, but the sense and vnderstanding of them, he cannot finde out: but he which is learned, draweth from thence either Histo∣ries, or else other things pleasant and wor∣thie to be knowen. Now that we haue decla∣red the interpretation of the Gréeke and He∣brew worde, there resteth that wée speake somewhat of the Latine worde. Among the auncient writers Sacramentum, that is, * 1.9 a sa∣crament, signifieth a bond which passed be∣twéene men by an othe. Wherefore we are accustomed to saie, Sacramento cum aliquo contendere, that is, to contend with a man by an othe, and Sacramentum militare, that is, an othe which a man taketh when he goeth to warfare. And perhaps these our mysteries, are therefore called Sacraments, because in them God bindeth himselfe with couenants and promises, being after a sort sealed: and we on the other side binde our selues vnto him. * 1.10 Now then we treate not of a mysterie or Sacrament generally, whereby (as Chry∣sostome saieth) is signified anie thing that is vnknowen and vnspeakable, which hath in it much admiration, and is beyond our ex∣pectation: for after that maner, there are a huge number of Sacraments. For so the Natiuitie of Christ, his Resurrection, the Gospell, the blinding of the Iewes, the cal∣ling of the Gentils, and manie other things may be called Sacraments. But we speake of Sacraments after that maner that Paule speaketh of Circumcision.

2 Now because we haue sufficientlie spo∣ken of the worde, * 1.11 we will adde the definition of a Sacrament, and this definition is most receiued. A Sacrament is a visible forme, or visible signe of an inuisible grace. * 1.12 And that is called a signe, which besides the forme which it offereth vnto the senses, bringeth some o∣ther thing into our knowledge. * 1.13 And a signe (as Augustine writeth and the maister of the sentences affirmeth) is diuided into a na∣turall signe and a signe giuen. Smoke is a naturall signe of fire, and cloudes a naturall signe of raine. But a signe giuen and deuised at our owne will, is diuerse, as Letters, Words, Gestures, Beckes, and manie such like. And these signes may pertaine to diuers and sundry senses. But consider that the things which are signified, are eyther past, present, or to come. The tables of the law, * 1.14 Manna, & the rod of Aaron which were kept, signified things past: for God woulde haue them to remaine as certaine monuments of things past. Other signes betoken things to come, as the rainebowe in the Clouds, which was giuen in the time of Noe, * 1.15 the fléese of Gedeon, and the shadow of the sunne, which in the time of Ezechias the King, * 1.16 went back∣ward. * 1.17 Sometimes things present are signi∣fied, as in the garments of the Priestes, in the apparell of the Leuites, in the ornaments

of Magistrates, & in the myracles of Christ. For all these signified the present power of God. Our sacraments are visible signes, not in déede of their owne nature, but giuen vnto vs by the will of God: and they pertaine to manie senses. For the wordes which are set forth in the Sacraments, are receiued with the eares, but the notes and outwarde signes are perceiued either by sight or féeling, or smelling, or tasting, howbeit the matters thēselues do make demonstration of things present, and things past, and things to come. For the death of Christ which is now past is represented in them: and so is the promise and gift of God, which in the minde and by faith is presentlie imbraced, and so is the purenes of life, and mortification, and duties of charitie, which are afterward to be per∣fourmed of vs. By these it is manifest, what maner of signes we account Sacraments to be. But it maie séeme to be better to take the definition out of Paul: * 1.18 namelie to saie, that sacraments are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, sealings vp of the righteousnesse of faith. For they seale the promises, by which (so that faith be adioined vnto them) we are iustified. If a man demaund, what it is that God promi∣seth vnto vs: * 1.19 to answere briefelie, it is, that he will be our GOD: the which when it comes to passe, saueth vs, and maketh vs blessed and happie. This is the promise, which is by diuerse outward signes sealed in the Sacramentes. And this wee haue in the Booke of Genesis the 17. * 1.20 Chapter, where circumcision is giuen, whereby was confir∣med the couenant made betwéene God and Abraham. * 1.21 The summe of that promise was (as we haue saide) that God woulde be his God, and the God of his seede. The verie which thing Ieremie also testified as tou∣ching the new couenāt of the Gospell, where he saith, that the lawes should not onelie be written in the bowels and hearts of the be∣léeuers, but also that GOD would be vnto them their God: and they againe on the o∣ther side, should be vnto him his people.

* 1.22 3 That also we will allowe, which is commonlie said, that the Sacramentes con∣sist of two thinges, namelie, of outwarde signes, which the Schoolemen count for the matter: and of the thing signified, which is chiefelie expressed by the words adioyned vn∣to the signes, whence we maie gather the forme. Which is not so to be vnderstood, as though those things which are signified, are bound to the outwarde signes or lie hidden vnder them: otherwise as manie as should receiue the outward elements, should toge∣ther therewithall receiue the things signifi∣ed. And it is necessarie, * 1.23 that betwéene the signe and the thing signified, there be kept some analogie, that is, proportion and con∣ueniencie: for if signes had no similitude with those things that are signified, then shoulde they not be signes of them. And yet notwith∣standing, with this conformitie is to bee kept a diuersitie betwéene that which is signified and those thinges which signifie. Which Augustine most manifestlie teacheth against Maximinus the Arrian, * 1.24 in his third booke, where hee saith, that Sacramentes are one thing, and signifie another thing: whereby oftentimes it commeth to passe, * 1.25 that those things which are attributed vnto the signes, agrée in no case with the nature of them, but onelie are to bee referred vnto the things by them signified. And he citeth a place out of the Epistle of Iohn, where this matter is manifestlie shewed: for he saith, that there are thrée things which beare wit∣nesse, Bloud, Water, and the Spirit, and these thrée (saith he) are one. This can by no meanes be true, if we haue a considera∣tion to the nature of bloud, water, and the spirite; for these indéede are not one (as they vse to speake) in essence, or in kinde. But this verilie agréeth to the father, the sonne, and the holie Ghost, which are the thing signified: And that which Augustine here writeth we maie easilie perceiue in the Sa∣craments which we nowe intreate of, wher∣in the outward signe and inward matter of the Sacrament haue their properties ascri∣bed one to an other. Nowe that I haue suf∣ficientlie spoken of the name, and defini∣tion, and also of the matter, and forme of the Sacraments, there resteth to speake of the finall and efficient cause of them. * 1.26 The ende for which the Sacraments were instituted, is, that our minde being admonished by the senses, might bee stirred vp, and by faith take holde of the promises of GOD: and so be inflamed with a desire to attaine vnto them. For we sée, that signes tende to no o∣ther end, but to transferre and to imprint those things, which we our selues haue in our mindes, into the mind of an other man: that thereby he maie be made the more cer∣taine of our meaning and will. And this is not commonlie doone but in matters of great weight. For if they be but light mat∣ters, * 1.27 wee are not accustomed to confirme them with signes: but in things of great importance, they are commonlie vsed. As when princes are consecrated, when matri∣monies are contracted, when barganinges and giftes, or other like couenaunts of great weight are made: for we desire to haue them

to the vttermost witnessed, and to be know∣en, not onelie by reason, but also by the senses.

* 1.28 4 But there can bee no other efficient cause of the Sacraments giuen, but either God, or our Lord Iesus Christ, who also is verilie GOD: and of them ought wee to haue an euident testimonie out of the holie Scriptures. Which is most plainelie decla∣red, by the definition which we haue nowe set foorth: for thus we defined them; name∣lie that Sacraments are signes not in déed naturall, but giuen and that by the will of God. And this his will cannot bee made knowen vnto vs, but onelie out of the holie scriptures. And therfore it is no hard matter to knowe howe manie there are in number in the newe Testament. * 1.29 We sée that Christ instituted Baptisme, and the Eucharist: but the other Sacraments with the schoole diuines set foorth, cannot by the worde of GOD be prooued to be Sacraments. Wée speake not this, as though wee denie that matrimonie is to be had in reuerence, or that the institution of ministers is to be retained still, or y^e pennance is to be doone: although we reiect auricular confession, and other the abuses thereof, and denie it to be a Sacra∣ment, otherwise euen we also doe highlie e∣stéeme those things, but not as Sacraments. Neither mislike we with that confirmati∣on, whereby children when they come to age should be compelled to confesse their faith in the Church, and by outward profession, to approoue that which was doone in Baptisme when they vnderstoode nothing: but yet in such sort, that of such an action wee frame not a Sacrament. But as touching ex∣treme vnction, it is manifest, that it nothing pertaineth vnto vs: especiallie séeing it had no longer anie force, than whilest the giftes of healing were extant in the Church. And for as much as those giftes are nowe long since taken awaie, it were a follie to kéepe still a vaine signe thereof. Neither yet did Christ commaund, that this vnction should be perpetuallie vsed in the church. But those other things, which we before spake of, al∣though they maie still be retained with pro∣fite, yet are they not properlie Sacraments, either bicause they haue not outward signes, or because they want manifest words of pro∣mises: * 1.30 which should by a visible signe be sea∣led: or else because there is no commaunde∣ment of God extant, whereby we are bound to obserue those things. Basilius in his booke de spiritu Sancto, where he reckeneth vp the traditions of the Church, maketh mention of the signe of the crosse, wherewith wee ought to defende our selues: and that vpon the Sundaie, and from the resurrection vnto the feast of Pentecost they shoulde worship vpright and standing. * 1.31 Among others also he reckeneth holie vnction. Hereby wee sée that this father helde not, that this vnction is had out of the holie Scriptures, which our aduersaries rashlie doe. Further by his words we gather of how great weight it is, since it is accounted but of the same va∣lue with those things which haue now long since growen out of vre.

5 Nowe let vs sée, * 1.32 what be the effects of the Sacraments. The maister of the sen∣tences, in the fourth booke, in the first Dist. putteth thrée effectes of the sacraments: for he would, that as men for pleasure sake haue made themselues subiect vnto things sensi∣ble and inferiour vnto themselues, so nowe they should for pietie sake doe the same, that of a certaine modestie, or (as they speake) humilitie, they should suffer themselues to be made subiect vnto these visible signes of the Sacraments. * 1.33 But herein he séemeth not to say well. For by the Sacramentes wee are not made subiect vnto creatures, neither ought we to worship them: onelie the mind is there erected vnto God, that man maie be restored vnto his old dignitie: for he is set to be aboue all things, which are seene, and not to be subiect vnto them. The second ef∣fect he putteth, to be of instruction, that by the outward signes we should bee instructed of heauenlie things. * 1.34 Which also we vndoub∣tedlie affirme. Lastlie he saith, that there∣fore they were instituted, that we should not bee idle: but bee profitablie exercised in true ceremonies, casting awaie superstiti∣ons. But this, vnlesse it be declared, is not verie plaine: for we are sufficientlie occupi∣ed in beléeuing, praying, reading of the word of God, and doing good to our neighbours. But outward ceremonies, although they be instituted of God, yet without faith they no∣thing profite: wherefore the exercising of them doeth not of it selfe please God. How∣beit if faith be present superstition can take no place: For faith hath alwaies a regarde vnto the word of God: And so after this ma∣ner they maie be called exercises of faith, and of pietie, and bee counted acceptable vnto GOD. But wee will after a better sort, * 1.35 set foorth these effectes of the Sacraments. First we saie, that they instruct vs: which thing is alreadie saide. Secondlie, * 1.36 that they kindle in vs, faith, and a desire of the promi∣ses of God. Thirdlie, that they knit vs to∣gether in a more straiter bonde of charitie, for that we doe all take vppon vs the selfe∣same

mysteries. And to those maie two other effectes also be added: for by the sacraments we both are separated from other sectes, * 1.37 and also are admonished to lead an holie life. But touching grace, whether it be giuen by the Sacraments or no, we shall afterwarde sée. These things being thus set downe, there are two things which are contrarie & repugnaunt vnto the nature of the Sacra∣ments. * 1.38 The first is, if we attribute too much vnto them: for by that meanes is I∣dolatrie easilie brought in: when that which belongeth vnto GOD onelie, is ascribed vnto a creature. And if at anie time the sa∣craments are saide either to saue or to re∣mitte sinnes, or anie such like things, the same ought to bee vnderstoode, of the thing signified, & not of the signes: for these things onelie procéede of the promise and li∣beralitie of God, which is sealed vnto vs by visible signes. * 1.39 And oftentimes it happeneth, that both the scriptures & the fathers, séeme to attribute vnto the signes, those thinges which onelie belong vnto the promises. But nowe they which after this maner attribute more than is meet vnto y^e sacraments, maie be called Sacramentaries, because they put too much affiance in them. * 1.40 The other thing which we saide is repugnant vnto the na∣ture of Sacramentes, is, when we count them to be nothing but bare & naked signes. For by that meanes, they shoulde nothing differ from Tragicall and Comicall signi∣fications, and from colours and garments. Neither are they onelie signes of our acti∣ons, but also of the promise, and of the will of GOD, and are sealings thereof. And the holie Ghost doth no lesse vse these signes to stirre vp our heartes, than hee vseth the words of God which are in the holie scrip∣tures. * 1.41 And hereby also we maie sée, that they likewise are against the Sacramentes, which will haue them to be sacrifices: for the nature of a sacrifice is, to bee offered of vs vnto God: but the nature of a sacrament vs, to be offered of God vnto vs. I confesse in déede, that in the celebration of the Sup∣per of the Lord, are contained thanksgiuing, almes, praiers, & other such like things, which may haue the consideration of a sacrifice. But we denie, that the verie sacrament of the Eucharist may properly be called a sacri∣fice: * 1.42 and much lesse is that to be borne with∣all, which the sacrificing Priests make their boast of, namely, that they offer vp vnto God the body of Christ. Our Lord hath offered vp himselfe, neyther hath he néede of any other to offer him vp.

6 Now that we haue well considered all these things, we néede not manie words to expresse the instrument, whereby the thing of the Sacrament is receiued. * 1.43 For Paul hath most manifestlie declared it, when hée said That circumcision is the seale of the righ∣teousnesse of faith: for it is faith, * 1.44 whereby the righteousnesse, which is signified in the Sacrament, is receiued of vs, for neither can our sense or reason thereunto attaine. Augustine, expounding those words of Iohn, * 1.45 Nowe ye are cleane, because of my worde, saith that in y^t the Sacraments do make vs cleane, they haue it of the word of GOD: for if thou take awaie (saith he) from the e∣lement, the word, there wil nothing remaine but water onelie. The word commeth vnto the element, and it is made a Sacrament. For howe commeth it (saith he) that wa∣ter toucheth the bodie, * 1.46 and washeth the heart? He aunswereth, that the same com∣meth to passe through the force and power of the worde, not because it is spoken, but be∣cause it is beléeued. By these thinges it is manifest, that faith is it, whereby wee re∣ceiue cleansing and sanctification. * 1.47 Which thing also is written in the Actes of the A∣postles: By faith purifying their hearts. And Paul to the Ephesians saith, * 1.48 that Christ lo∣ued the Church, and clensed it with the wa∣shing of Water. But there is added, In the word, that is, by the worde: * 1.49 which (as Au∣gustine saith) is vnderstoode to be doone, because it is beléeued, and not because it is spoken: for by the pronunciation of the words, are neither chaunged the natures of of the signes, nor the benefites of GOD giuen, for so it might séeme an enchaunt∣ment. Faith (I saie) is the instrument, whereby we receaue the words of God, and let them downe into our mindes. * 1.50 But now touching the manner of administring the sa∣cramentes, there ought none other manner to be brought in than that which Christ him selfe, the authour of the Sacraments, hath commaunded vnto vs. For if the Iewes durst not deale otherwise in their Ceremo∣nies of the olde lawe, than was prescribed them of God, much more ought wee to ob∣serue those Ceremonies which Christ hath prescribed vnto vs, after the selfe same ma∣ner that he prescribed them. Further, for as much as those signes came from the will of God, and of their owne nature signifie nothing: what is more reasonable than to refer al things vnto his wil, which hath giuē them? But his wil can by no other meanes be knowen but by the holie Scripture. And vndoubtedlie no man will presume to alter the letters patents of kings graunts: much

more ought the same to be taken héede of in the Sacraments of God. And the minister by whom these things ought to be exercised, & distributed, although it be conuenient, that he be godlie & of an honest life: (For such a one is to be maintained, & when he behaueth himselfe otherwise, * 1.51 and is knowen so to do, he ought no longer to be suffered) yet though he be wicked, so long as he kéepeth still that function, he cannot hurt the Sacraments, so he do those things which Christ comman∣ded to be doone. Augustine hath a verie trim similitude, * 1.52 of a pipe of stone, through which water is brought into a garden. For al∣though the Pipe be made nothing the more fertile by meanes of the running through of the water, yet is the garden by it watred, and made fruitfull. The dignitie of the sa∣craments dependeth not of the minister, but of the institution of God: which the Dona∣tistes not vnderstanding, raised vp manie tumultes against the Church. That is true which is commonlie said of liuing creatures, that by a dried vp member, the spirite of life can haue no passage into the other mē∣ber. For if the arme be dead and withered vp, the life and spirit cannot come vnto the hand. But in the Church there is no such great coniunction betwéene men. For the power of the Sacraments is to vs, * 1.53 as the light of the sunne: which light although it be dispersed through vile and filthie places, yet is it not therefore defiled or corrupted.

7 But the times of the sacramentes we will diuide into two partes: * 1.54 For some were before the comming of Christ, and some af∣ter. And these differ the one from the other by outward notes and signes. Neither was that done rashly or without great considera∣tion: for we also (as saith Augustine) doe af∣ter one sort signifie thinges to be doone, and after another sort affirme thinges al∣readie done, and this doe these two wordes now pronounced sufficiently declare. But here are two errors to be taken héede of vs: * 1.55 as the same father against Faustus very well admonisheth vs: first, that we thinke not, that though the signes be changed, there∣fore the thinges also are diuers, or that for asmuch as the thing is one and the selfe same, therefore the signes ought not, nor can not be changed. For if an housholder may com∣maund straiter thinges vnto those ser∣uantes whom he knoweth it expedient to be kept vnder with great seruitude, * 1.56 and may lay easier burdens vpon their neckes, whom he will count as his children, why then may not God doe the same towardes men? Phi∣sitions also vse according to the diuersitie of the diseases of the sicke persons, to minister diuers and sundry medicines, of all which medicines yet the force is one and the same, namely, to restore health: But whether the signes of the old testament haue now vtter∣ly ceased or no, Augustine answereth in his booke de vera religione, * 1.57 that they remaine by interpretation and faith, but are in very déede taken away. But touching the very things thēselues, those which were set forth vnto the Elders in their sacramentes, and which are set forth vnto vs in our sacra∣mentes, were one and the same. And if thou demaund, what were those thinges which were common vnto the fathers and vnto vs, it may in fewe wordes be aunswered, God, Christ, Reconciliation, Grace, Remission of sinnes, and such other lyke matters. * 1.58 These thinges in times past were signified, and set forth to be beléeued in the sacramentes of the old fathers, & the selfe same are in our time signified in the newe Testament, and set foorth in our sacramentes. But the signes and symboles, which the fathers vsed, were changed by the comming of Christ: * 1.59 at whose second comming also, those which we now haue, shall in lyke maner be taken away. For when we haue once the fruition of that chiefe felicitie which we waite for, we shall then néede no sacramentes. Further besides the alteration of the signes, are also out of Augustine gathered some other conditions, whereby is declared that our sacramentes are more excellent than were the sacraments of the forefathers. * 1.60 For ours (saith he) are in power greater, in profit better, in act easier, in number fewer, in vnderstanding most ful of maiestie, in obseruation most pure, and in signification most excellent. Those things in déede are great, * 1.61 but yet they alter not the nature of the things signified. Neither cause they, but that our sacramentes and the sa∣cramentes of the old lawe are as touching the substance one and the same. Paul in his Epistle vnto the Romans, sayth, * 1.62 that the Iewes as vnprofitable brāches were cut off from the holy trée, and we grafted in their place. And the roote (saith he) caryeth thée, and not thou the roote. * 1.63 Whereby it is mani∣fest, that both we and the fathers as tou∣ching the substance of saluation, are in one and the same stocke, and in one and the same roote. * 1.64 So then the better and worthier part of the sacramentes is one and the selfe same. And whatsoeuer difference there is betwéene vs and them, the same con∣sisteth wholy in the comming of Christ, past, and to come. Wherefore Augustine against Faustus saith, that our sacraments are signes

of things now fulfilled, but the sacraments of the forefathers were signes of things to be fulfilled. And vppon the 6. Chapter of Iohn he saith, that in signes, they were diuers from ours, but in signification of thinges, they were both alike.

* 1.65 8 I know in déede and I remember that y^e fathers are sometimes woont aboue mea∣sure to extenuate the sacraments of the olde lawe. Chrysostome in his 27. homilie vpon Genesis denieth, that circumcision any thing profited vnto saluation: but that the Israe∣lites caried it about with them, as a token of gratitude and as a signe and seale, to the end they should not be defiled by mingling themselues with other nations. And in his 39. Homilie he saith: that it was a bridle and a payre of fetters vnto the Iewes, that they should not mingle themselues with other nations. And he affirmeth that God com∣maunded it vnto Abraham and vnto his po∣steritie, that by an outward signe he might declare, that he was the possessor of him. And for that cause he changed his name. * 1.66 For so doe we also when we take into our possession a beast or bondman: for we giue vnto them a name, and we marke them with our signe or marke. And vppon the same booke in the 40. Homilie, he saith, that the Iewes by cir∣cumcision might be knowen. And hereunto may be added Ambrose: for he declareth that circumcision did onely put a difference be∣twéene the posteritie of Abraham and other nations. * 1.67 Howbeit they doe not euery where speake after one maner. For y^e same Ambrose when he expoundeth that place in the 10. Chap. of the first to the Corinthians: That the olde fathers were baptized in the sea, saith, that their sinnes were not imputed, and that they were without doubt purified. These thinges are of much more excellencie than to be separated, or to differ from other nations. * 1.68 And Augustine against Faustus in his 12. booke and 19 Chapter, expressely saith, that the sea, and the clowd was baptisme consecrated in the bloud of Christ, and by them the sinnes of the Iewes were forgiuen. All which thinges are common with our sa∣cramentes. * 1.69 Further all the schoole diuines hold, that circumcisiō was a remedie against original sinne: whereby we may perceiue, they holde not, that circumcision was a bare and naked signe. * 1.70 There may also for proofe hereof be brought places of scripture, which teach the selfe same thing. For in the 10. Chapter of the first Epistle vnto y^e Corinthi∣ans, * 1.71 the old fathers are sayd to haue bin bap∣tised, and to haue eaten the selfe same spiritu∣all meate, and to haue drunke the selfe same drinke which we at this day eate and drinke. And againe in the 2. * 1.72 Chapter to the Colos∣sians hee saieth, that wee are circumcised with circumcision not made with hands: And he addeth: by the washing away of the sinnes of the flesh. Where he declareth, that in the signe of circumcision was through Christ gi∣uen the washing away of sinnes. And in the booke of Genesis the 17. Chapter is most ma∣nifestly declared, that circumcision was the signe of the couenant, wherein God promi∣sed, that he would be the God both of Abra∣ham and of his séede.

9 But against those thinges which haue bin spoken, is obiected vnto vs out of the 10. * 1.73 Chapter of the first to the Corinthians, * 1.74 that Paul there affirmeth not, * 1.75 that the sacramēts of the old fathers were one & the same with ours: but onely writeth this, that the elders and fathers had one and the selfe same sacra∣mentes amongest themselues: and yet ma∣ny of them shamefully perished, and were de∣stroyed in the desert, although in the sacra∣mentes they had communicated with other godly men. Wherefore they say, that Paul of the lesser, or of the lyke would conclude, that we also if we liue wickedlie shall perish, although we be initiated in Christ, and vse the selfe same sacramentes that the elect of God doe. But against this exposition the words of the Apostle himselfe are most plain∣ly repugnant: for he saith, * 1.76 that the old fa∣thers had in their sacraments the selfe same meate that we haue, that is, Christ. For thus he writeth, And they dranke of the spi∣rituall rocke following them: and the rocke was Christ. Now if they had Christ, doubt∣lesse they wanted not the meate of our sacra∣mentes, which cannot be said to be any o∣ther thing than Christ. Further we sée that the Apostle hath expresly appointed names vnto our sacramentes: for he nameth bap∣tisme, and spirituall meat and drinke. Fur∣ther if we followe the expositions of our ad∣uersaries, we shall make Paules argument of small force. For he meant to reprooue the securitie of the Corinthians, which séemed to promise vnto themselues saluation. For this cause only, because they were Christi∣ans, and partakers of the holy mysteries: although in the meane time they liued loose∣ly, and dissolutely. Wherefore he declareth that God would seuerally punish them, ex∣cept they repented, as we reade that he pu∣nished the fathers of the old testament, when he sundry wayes afflicted them in the desert. And if their sacramentes and ours were not one and the selfe same, Paule concludeth no∣thing. For the Corinthians mought haue

sayd: yea but our testament is a farre other thing, than was the testament of the olde fa∣thers, & our sacraments are far more excel∣lent than were their sacramēts. Wherefore God wil not afflict vs, neither oughtest thou to compare vs with thē. By this meanes is Paules argumēt made of no force, if we take away the similitude and proportion which the things of our sacramentes haue with the things of the sacraments of the olde fa∣thers. Besides also Augustine in his 26. trea∣tise vppon Iohn most plainely teacheth that the olde fathers as touching the spirituall matter had in their sacraments the selfsame that we haue. * 1.77 In outward forme (he saith) one thing was giuen vnto them, and an o∣ther vnto vs: but as touching the thing sig∣nified, he acknowledgeth no difference at al. So that the place of the Apostle, which our aduersaries haue by their expositions gone about to wrest from vs, is by these reasons to be defended.

* 1.78 10 They obiect moreouer that the fathers in many places say that the sacramentes of the olde fathers were shadowes and Images of that truth which is exhibited in our sacra∣ments. * 1.79 Vnto them we aunswere, that Ima∣ges may two manner of wayes be taken. For some are outwardly vaine and voyd, and containe nothing: other Images haue in déede the thing it selfe, but yet intricatly and obscurely if they be compared with other Images more euident. In the second sort we will easily graunt, that the sacramentes of the old fathers were Images and shadowes of ours, not that the olde fathers had not in their sacramentes the selfe same things that we receiue in ours, but because their sacra∣mentes more intricately and obscurely sha∣dowed the same. For the better explica∣tion hereof Chrysostome séemeth to bring a very apt similitude, in his Homilie which he made vppon these words of Paul: * 1.80 Our fathers were baptised into Moses. And in his 17. Ho∣milie vppon the Epistle to the Hebrewes: Painters (saith he) when they intend to paint a king, first they drawe out the propor∣tion vppon a table with shadowes and darke colors: but yet in such sorte that a man may by these lynes although it be somewhat ob∣scure, easilie perceiue, that the image of the king is there painted, and horsemen, and chariots and such other like, which things yet are not straightway knowen of all men. But afterward, when the Painter hath layd on fresh colors, and hath finished the worke, those thinges which before by those first lines appeared scarce begunne and rude, are now manifestly and expresly perceiued. Such (saith he) were the Sacramentes of the olde fathers, if they be compared with ours. By these wordes it is manifest, that Chrysostom was of the opinion, that one and the selfe same thing is represented in our sacraments and in the sacramentes of the olde fathers, although in theirs more obscurely, & in ours more manifestly. * 1.81 But how great a néere∣nesse there is betwéene both these kindes of Sacramentes, Paul séemeth hereby to teach, in that he putteth the names of the one, for the names of the other, and maketh them common to both. For in the 10. Chap. of the first Epistle to the Corinth. he affirmeth, that the olde fathers were baptised, and had one and the same spirituall meate, and one and the same spirituall drinke, which we now haue. And on the other side, * 1.82 to the Colossi∣ans, he calleth our baptisme, circumcision: for he saith: that we are circumcised in Christ, but yet with a circumcision not made with handes, by putting off the bodie of the sinnes of the flesh. In which place he ascribeth vnto circumcision, the putting off of sinnes. But they thinke that this maketh against vs, which is read in the viii. * 1.83 Chapter to the He∣brewes, In that he saith, New, he hath aboli∣shed that which was before. But that which is abolished and waxen olde, is euen readie to vanish away. Of these wordes they con∣clude, that the olde Testament is vtterly a∣bolished. * 1.84 And this (say they) could not be possible, if the substance thereof were one and the same with the substance of the new. But these men ought to haue considered, that the substance of the old Testament is not a∣bolished. In déede ceremonies are abolished as touching the outward signes, howbeit the signification of them abideth the selfe same that it was. Iudiciall preceptes also, al∣though in our dayes they be not all had in vse, yet the summe and principall scope of them, is still retained, namely that sinnes should be punished, and Iustice preserued in common wealthes. But the sense and obser∣uation of morall preceptes, remaineth still perfect and whole, although they no more either accuse or condemne the conscience, to the destruction of the elect.

11 But they say that Augustine also is a∣gainst our opinion. * 1.85 For in his Preface vpon y^e 73. Psalme, thus he writeth: That the sa∣craments of the olde Fathers promised a sa∣uiour, but ours giue saluation. But by these wordes Augustine meant onely to put a di∣stinction betwéene the maner, whereby the Sacramentes of the olde Fathers signified Christ in one sort, and ours in another sort: for they so represented Christ, as him that

should one day come: ours doe so represent him, as now alreadie come. For how coulde Augustine thinke, that the sacraments of the olde Fathers did by no meanes giue a saui∣our, when as he most manifestly testifieth that the fathers in the Manna had the selfe same Christ which we now haue in the Eu∣charist. And in his Booke De nuptijs & con∣cupiscentia ad Valerium, and other places he of∣tentimes confesseth, that the olde Fathers were by circumcision deliuered from origi∣nall sinne. Bede also vppon Luke affirmeth the selfe same thing, and saieth, that circum∣cision differed nothing from Baptisme, as touching remission of sinnes, but onely that it opened not the gates of the kingdome of heauen: for to the performaunce of that, the death of Christ was looked for. Touching this surely, I will not much contend, so that it be graunted, that those fathers being dead, in what place soeuer they were, were in the presence and sight of God in happy state. For they had without all doubt the fruition of God, neither is it to be thought, that they could be forsaken of him in whom they be∣léeued. But that they were caried vp into heauen, * 1.86 before Christ ascended vp, I knowe the Fathers doe denie, neither doe I therein any thing contend against them. But let vs returne vnto that, that these fathers of their owne accord graunt, namely, that circumci∣sion toke away originall sinne. Howe then can they say, that Christ by circumcision was not giuen at all? For what remission of sinnes could there be without Christ? The Maister of the sentences verie absurdly thin∣keth, * 1.87 that circumcision had the power of re∣mitting of sinnes, but not of conferring of grace, as though forsooth remission of sinnes can be had without grace. They also feigne that the sacraments of the Gospell had their force by the death of Christ, and forasmuch as this death is now accomplished, therefore are they of more efficacie and of more force than the sacraments of the old Fathers: as in whose time, the price of the death of Christ was not yet payed. But this their opinion, whereby they appoint the force of the merite of the passion of Christ, to be but for a time, cannot be but absurde. For of what more force to saue, is the death of Christ nowe that it is alreadie past, than it was in y^e old time, when it was looked for to come? Vndoubted∣ly, on echeside is required faith, whereby assu∣redly we doe no lesse comprehend things to come, * 1.88 than we do things past. But if we wil say, y^t God hath a respect vnto the sacrifice of his sonne offered vpon the Crosse, vndoub∣tedly this was from all eternitie, and before the foundations of the world were laide, ra∣tified, & most fully accepted of him. Of Christ also it is written in the Apocalips: * 1.89 That the lambe was slaine from the beginning of the world. And whereas they say, * 1.90 that circumci∣sion had the power to take awaie originall sinne, from whence I pray you, had it such great power, but from the death of Christ? Doubtlesse our Baptisme so agréeth with circumcision, that Augustine against the let∣ters of Petelianus in his second booke and 72. * 1.91 Chapter, and in other places prooueth, that the sacrament of Baptisme ought not to be renued, because circumcision in the old time was not renued, if a man had receaued it of the Samaritanes, and did afterwarde be∣take himselfe to the sincere Religion of Ieru∣salem.

12 But amongst other things, this sée∣meth not a little to haue mooued our aduer∣saries, * 1.92 for that it is written vnto the Gala∣thians of the ceremonies of the old Fathers, * 1.93 that they were weake & beggerly elements of the world. But these words of Paul are to be vnderstoode of those old sacraments which are nowe abrogated by Christ. Or if this an∣swere like not, then vnderstand Paule so to speake of the sacraments of the olde fathers, as he saw the Iewes at that time vsed them: namelie without Christ or his promise. But the first answere is both truer and plainer for that place. And if a man demaund how it commeth to passe, * 1.94 that the sacraments of the olde Fathers were more in number than ours, this question may be easily answered. Namely that the Church was than begin∣ning, neither did they know so many things of Christ, as are made open vnto vs, nowe that he is come into the world and hath fini∣shed the sacrifice so long looked for. Where∣fore it was requisite that God should at that time by many ceremonies and images sha∣dowe one and the selfe same thing: but there is no néed now of such painefull instruction. For (as we haue before said) the signes of the sacraments were therefore giuen, to con∣firme the promises of God, not as though those promises are not of themselues firme ynough, but that our mindes, being other∣wise hard to beléeue, and wauering, should by sensible signes be strengthened. * 1.95 Chryso∣stome in his 60. homilie vnto the people of Antioch: If (saieth he) our nature had bin vt∣terly spirituall and without body, spirituall things should haue bin deliuered vs, with∣out corporall signes. Hereby it is manifest, how absurdlie they order the matter which set forth the visible signes of the sacraments to be séene of all men: but the promise which

should be confirmed by those signes, & ought to cleaue vnto our mindes, they both pro∣nounce in a straunge tongue, * 1.96 and secretly mumble vp, that it should not be heard of o∣thers. But that the sacraments of the Law, which were so many in number were seales of the promises of God, may by induction be easilie knowen. * 1.97 The Tabernacle and Arke of the Lord sealed the promise, that God would dwell in his people, and that he would be in the middest of them. The consecration of the Priest, and the ornaments of his garments, shadowed Christ the onelie Priest, and the same perpetuall and eternall, as the author of the Epistle to the Hebrewes prooueth. And of this selfe same promise, * 1.98 Dauid most plain∣lie maketh mention, when vnder the person of Christ he saieth, Thou art a Priest for euer according to the order of Melchisedech. The sacrifices also foreshewed the oblation of Christ vpon the Crosse. But here some man will peraduenture say: Ergo the sacrifices were sacraments. How then doe we say, that there is great difference betwéene the nature of a sacrament, and the nature of a sacrifice? So in déede we said before, and now againe constantly affirme it, but thereof it followeth not, but that the consideration of either, may sometimes light vpon one & the same thing. The nature of a sacrifice and a sacrament may concurre in one and the same thing, * 1.99 for there were two things to be considered in sa∣crifices, first that there was something offe∣red vnto God, and therin consisted the whole strength of sacrifices: * 1.100 secondly that the obla∣tion which ws killed and burnt, represented Christ, which was to be slaine for vs, by whom we should haue God pacified and mer∣cifull. And after this manner we doubt not but that in them was a sacrament. And how all these things were scales of most certaine promises, may easilie be declared by euerie one of them particularlie: as by the obserua∣tion of the Sabaoth, by circumcisiō, by choise of meates, by washing and sprinklings of ho∣lie water, by the vowe of the Nazarites, by the ceremonie of them that were zealous, by the purification of the childwife after her de∣liuerie, and by all such like kinde of myste∣ries. But because we would be briefe, wée thought it sufficient to expresse those fewe now mentioned.

* 1.101 13 But there yet remaineth one doubt: whether the people of the Iewes hauing such sensible ceremonies, vnderstoode also the promises of God, which were by them sealed. Augustine at large intreateth of this matter in his 4. Booke against Faustus, and in his 3. Booke De doctrina Christiana, and saieth, that the Patriarches and Prophets, and the ex∣cellenter sort of men in the olde Testament, being indued with a mightie spirit, knowe verie wel the signification of the ceremonies and of the sacraments: so that they tooke not the signes, for the things, which (saieth he) is a miserable seruitude: but he thinketh that the people and common sort of mē vsed these signes as the things themselues, vnderstan∣ding onelie this, that there is one onely God, whom they ought to honour with this kinde of worshipping and seruice. For if there were any which when they knew those to be signes of other things, would yet notwith∣standing interprete thē after their own lust, that had bin an error of an vnstedfast minde. By this doctrine of Augustine, * 1.102 may be affir∣med thrée kindes of those men which vse signes. For some there are which in verie déede vnderstand what is signified, and ther∣fore sticke not in the signes, but turne their eyes to the things signified. Others vse the signes, but to what they are to be referred, they know not. And this Augustine thinketh to pertaine vnto seruitude. Last of all there be others which are not ignorant, that those things which they vse are signes, but yet notwithstanding they peruersly, and as they lust themselues, interprete them. This is an error, and that not a little hurtfull. As tou∣ching the first and the third, I am of the same minde that Augustine is. But in the seconde as touching the common and vulgar people of the Iewes, I doe not so fully assent vnto him, to graunt, that the common people of the Hebrewes knew nothing else of the Sa∣craments, and ceremonies of the lawe, but that by them they should worship the onelie and true God. For they were taught conti∣nually of the Scribes and of the Priests, and heard daylie the Oracles of the Prophetes. Whereby they might easilie gather, at the least a generall signification of their Sacra∣ments, as well touching Christ, as all other things pertaining to the purenesse of life & holinesse of manners. * 1.103 The doctrine of the looking for Messias was so common amongst them, that as I suppose, it was hidden from none of them all. Philip (as it is written in the Gospell of Iohn) thus spake vnto Natha∣nael: We found the Messias, of whom Moses and the Prophets haue written. And the com∣mon people of the Iewes, being amased at the myracles of Christ, said: We knowe that Messias shall come and teach vs all these things. * 1.104

14 Hereunto also serueth that the Pro∣phets euer taught, * 1.105 that Ceremonies being onelie doone outwardlie and without faith,

are displeasaunt vnto God. And that faith, which was required to outward rites, vn∣lesse it had a respect vnto Christ, although not fullie, yet somewaie, & that at the least∣wise generallie: of what force coulde it haue béene? * 1.106 And for asmuch as the Prophetes were so diligent in obtruding, and euerie∣where beating into their heades the signifi∣cations of the Ceremonies, doe wee thinke that they taught nothing of Christ? Dauid most plainelie speaketh of sacrifices, that God hath no delight in them. * 1.107 But a sacrifice vnto God (saith he) is a troubled spirite, and a contrite and humble heart. * 1.108 Touching wa∣shings and cleansings, Esaie instructeth thē saying, * 1.109 Be ye washed and be yee cleane. Ie∣remie also, Wash (saith he) thy heart from ini∣quitie. * 1.110 And Ezechiel sheweth, that by those waters is signified the power of the holie Ghost, when hee bringeth in GOD, pro∣mising that he would powre cleane water vpon them. Touching cirumcision also they are verie often admonished in the holie scrip∣ture, * 1.111 to circumcise their neckes & their harts. And that they shoulde not thinke, that they were able to doe this of themselues, and by their owne strength, Moses in the 30. chap∣ter of Deuteronomie saith: * 1.112 GOD shall cir∣cumcise thine hart that thou maiest loue him. Touching purification and washings of gar∣ments, and such other like things, they were thus admonished in Leuiticus the 11. Chap∣ter: * 1.113 I am the Lorde thy God, which brought the out of the lande of Egypt: ye shall be ho∣lie vnto me, because I am holie. Touching the Sabboth they were oftentimes told that in it was signified the rest of God, * 1.114 and their sanctification. And if so be all these thinges were so manifestlie and plainelie declared, which no man can doubt, but that vnto thē they were good and profitable, and that it was not possible for them to be ignoraunt that the attainmēt of euerie good thing came through Christ or the Messias: * 1.115 I cannot be perswaded, but that they sawe that in there sacraments was signified Christ. Moreo∣uer this also is an other reason, which Esay most manifestlie testifieth, that GOD did laie vppon Christ all our sinnes, and that we were healed onelie by his stripes and death: Wherefore séeing in the Sacraments mention is made, that GOD by sacrifices is made mercifull vnto vs, they coulde not but call to remembrance the onelie media∣tor Christ, by whom onelie God is made mercifull vnto vs. Howbeit we cannot af∣firme, that the common sort of Israelites knewe all the mysteries particularlie. One∣lie this we saie, that they had a certaine ge∣nerall knowledge of Christ in the Sacra∣ments of the Lawe, * 1.116 when as otherwise we our selues cannot particularlie render a rea∣son of these Ceremonies. The Apostles haue onelie giuen them set foorth vnto vs general∣lie. And if there haue béene some amongest vs, as Origen, and a great manie other like which haue attempted to frame for euerie particular Ceremonie a proper allegorie, yet haue they in a manner but lost their labour, for their inuentions could bring no profite at all vnto vs: for they most plainelie want the worde of GOD. Neither is it to bee maruelled at, that they so much delighted in such inuentions, for euen as euerie where our owne deuices woonderfullie please vs, so in this matter the curiositie of man excée∣dinglie delighteth it selfe.

15 Nowe those things which we haue spoken, most plainelie declare, * 1.117 howe farre the sophistical men haue missed of the marke, which haue affirmed this difference to be be∣twéene the old sacraments and the new, that the olde Sacraments signified grace & Christ onelie, but ours largelie and abundantly ex∣hibite both. For the old fathers (saie they) were holpen by the work of the worker. For when anie man came with faith and a godly motion of the heart and of the minde vnto these holie seruices, hee had thereby merite. But the worke wrought (as they call it) no∣thing profiteth them as touching saluation. But in our Sacramentes (they saie) it is farre otherwise, that not onelie faith and the spirituall motion of the minde, which they call the worke of the worker, helpeth vs, but euen the outward sacrament it selfe, and the institution of GOD, which they call the worke wrought, giueth vnto vs both remission of sinnes and also saluation. But I will demaunde of these men, what that is which the outward worke and visible Sa∣crament exhibiteth vnto vs, that we doe not attaine vnto by faith? If they aunswere it is Christ: as for him we comprehende him by faith: if remission of sinnes, that also we obtaine by faith: if reconciliation, whereby we returne into fauour with GOD, this also we cannot obtayne without faith: if last of al, the increase of grace and of the spi∣rite, neither vndoubtedlie doe we by anie o∣ther meanes obtain this, but by faith. What is there then remaining that this worke wrought bringeth? * 1.118 This worde is altoge∣ther straunge, neither is it once mentioned of in the holie Scriptures. Neither woulde I at this time haue vsed it, but that I haue to contende against the aduersaries. But peraduenture they will saie: for asmuch as

besides faith is also added y^e outward work, is there nothing to bee attributed vnto it? Yes vndoubtedlie, I attribute much, when it procéedeth of faith. For I knowe that such worke pleaseth GOD, and that he v∣seth to recompence manie things vnto such workes. But what maketh that to this pre∣sent purpose? Did not the old fathers vnto their faith adioyne also these works, where∣by they exercised and receiued the Sacra∣ments of their lawe? And thus as touch∣ing this point, we sée that they had in theirs as manie things which pleased God, as we haue in ours, vnlesse peraduenture they wil contende, that the exercising and receiuing of our sacraments, * 1.119 is either a better or no∣bler worke, than was the exercising and re∣ceiuing of the Sacraments of the olde Fa∣thers: which I will not graunt vnto them especiallie, séeing that the perfection of the worke is to bee considered by faith and charitie from whence it procéedeth. Where∣fore if Abraham and Dauid had more faith when they receaued their sacramentes, than any weake Christian, when he is baptised or communicateth, who will not iudge but that their worke is more notable and more excellent than the worke of these men? And moreouer as for that kinde of speach which these men so often vse, namely, that sacra∣mentes remit sinnes or giue grace, * 1.120 we doe not easilie admit, vnlesse peraduenture in that sense wherein Paule affirmeth, that the Gospell is the power of God to saluation: and as vnto Timothie, the reading of the holy scripture, is sayd to saue. Which vndoubted∣lie is nothing else, but that the might and power of God whereby he remitteth sinnes, giueth grace, and at the end saueth, doth vse these instrumentes and meanes to our sal∣uation. And euen as to bring saluation, he vseth the wordes of the Gospell, and the preaching of the holy scriptures, so likewise ioyneth he thereunto the sacraments. For by both of them is preached vnto vs the frée promise of God, which if we take hold of by faith, we shall obtaine both saluation and al∣so remission of sinnes. This is the true sense, according to which the fathers must be vn∣derstood, when they say, that grace is the power of the sacramentes. Which is al one, as if they had said, vnderstanding and sense is the force of speach and of wordes.

* 1.121 16 And how vnsafely the schoolemen speak of their stay or let, hereby it is manifest, for that they say, that he putteth not a staye or let, which although he haue not the act either of louing or belieuing, yet obiecteth nothing that is contrarie or opposite vnto grace, namely, the act of infidelitie or of hatred. Then in such case (say they) the sacraments of the Gospel giue grace: But this is nothing else than to attribute vnto creatures the cause of our saluation, and to bind our selues too much to signes and elementes of this world. This ought to be certaine and most assured, that no more is to be attributed vn∣to the sacramentes as touching saluation, than vnto the word of God. * 1.122 Wherefore if sometimes we heare (as Augustine also saith) that our sacramentes are better than the sacramentes of the olde fathers, this ought to be vnderstanded, that it be referred vnto perspicuitie. For we graunt that our sacramentes both speake and preach more plainely of Christ, than did the sacramentes of the olde fathers. Now then séeing we are more clearely and plainly instructed, faith is more fuller, and bringeth vnto vs more grace and spirit. And we gladly admit that which the fame Augustine saith: * 1.123 That sometimes it commeth to passe, that the sa∣crament is receiued without y^e matter it self. For so the wicked and infidels vsing the sa∣craments receaue only the outward signes, and are vtterly voide of saluation and of grace. Sometimes also it contrariwise hap∣peneth, that the godly being excluded by any necessitie from the vse of the sacraments, yet are in no wise defrauded of the matter it self, and of the thing signified. Neither let any man here lay to our charge that we affirme that sacramentes depend of our faith: for neither teach we any such thing: yea rather we affirme that the sacramentes are sacra∣mentes, although thy faith be either weake or none at all. And Augustines iudgement is very good concerning him, which onely carnally receaueth the sacrament, when he saith: It doth not therefore cease to be spiri∣tuall, but vnto them it is not spirituall. And now at length to make an end, * 1.124 we must ne∣uer come to this point, to thinke that grace and our saluation is conteined in the sacra∣mentes, as in bagges, which may be pow∣red out vppon the communicantes and re∣ceauers: for the sacramentes are as cer∣tain messengers of our saluation which who∣so giueth credite vnto, obtaineth saluation. And thus much hitherto haue I sufficiently spoken of sacramentes in generall.

As touching the proposterous vse of the Sacramēts, looke part 4. pl. 16. Art. 27. & 28. & in 2. Kings. 5.

Notes

• * 1.1

  In Rom. 4 ver. 11. Looke In Gen. 17. Look Epist. 18 vnto the brethren of Polonia. Verse. 16.
• * 1.2

  The myste∣ries of Ce∣res of E∣leusis.
• * 1.3

  Chrysost. Rom. 11. 25
• * 1.4

  1. Cor. 2. 7.
• * 1.5

  Vnto di∣uine myste∣ries must nothing bee add•…•….
• * 1.6

  The sacra∣ments of the same weight that be the holie scriptures.
• * 1.7

  The faith∣ful and the vnfaithful are not af∣fected both after one maner to∣wards the sacraments
• * 1.8

  A similitude
• * 1.9

  What y^e La∣tins haue signified by the word sacrament.
• * 1.10

  The trea∣tise nowe is not of sa∣craments in generall.
• * 1.11

  The defini∣tion of a sacrament.
• * 1.12

  What a signe is.
• * 1.13

  The di∣stinction of a signe.
• * 1.14

  Hebr. 9. 4. Things signified are distingui∣shed by thrée sundrie times. Gen. 9. 20.
• * 1.15

  Iud. 6. 36.
• * 1.16

  Esa. 38. 8.
• * 1.17

  Exod. 28.
• * 1.18

  The defini∣tion of a sa∣crament out of a place of Paul. Rom. 4. 11.
• * 1.19

  What is the chiefest promise y^t is sealed in a sacrament
• * 1.20

  Gen. 17. 10
• * 1.21

  Iere. 31. 33.
• * 1.22

  Sacra∣ments con∣sist of two things.
• * 1.23

  Some Ana∣logie must be kept be∣twéene the figure and the thing signified.
• * 1.24

  A diuersitie to be kept between the signe and the thing signified.
• * 1.25

  Many times are things spo∣ken of signes which are not agrea∣ble to their nature. A place one of the 1. Iohn. 5. 7
• * 1.26

  The end of sacraments
• * 1.27

  To things of great weight are added signes.
• * 1.28

  The effici∣ent cause of sacraments is GOD.
• * 1.29

  How many sacraments of the newe Testament there be. Look part 3 pl. 8. ar. 9. &c New found sacraments excluded.
• * 1.30

  Why be∣sides Bap∣tisme & the Eucharist the rest are not sacra∣ments pro∣perlie.
• * 1.31

  Basil rec∣koneth holy vnction a∣mong the Traditions
• * 1.32

  The effects of the Sa∣craments.
• * 1.33

  We are not by the sacra∣mēts made subiect vnto Creatures.
• * 1.34

  In Sacra∣ments we are instruc∣ted as tou∣ching di∣uine things
• * 1.35

  Other ef∣fects.
• * 1.36

  The kin∣dle in vs a faith and desire of the promises.
• * 1.37

  By the Sa∣craments we are sepa∣rated from other sects.
• * 1.38

  Two things re∣pugnant vnto Sa∣craments.
• * 1.39

  Vnto the sacraments are some∣time attri∣buted those things which be∣long vnto the thing. Who be sa∣cramētaries
• * 1.40

  They are not bare signes.
• * 1.41

  The diffe∣rēce betwéen a sacrament & a sacrifice.
• * 1.42

  The sacri∣ficers offer not vp Christ vnto God the Father.
• * 1.43

  Rom. 4. 11.
• * 1.44

  By what instrument the thing of y^e sacrament is receiued. Iohn. 15. 3.
• * 1.45

  Augustine
• * 1.46

  We are washed by the power of the word not because it is spoken but for y^t it is beléeued.
• * 1.47

  Acts. 15. 9.
• * 1.48

  Ephe. 5. 26
• * 1.49

  The bene∣fits of God are not giuē by pronoun∣ciation of the words.
• * 1.50

  The Sacra∣ments must be admini∣stred as Christ hath commaun∣ded them.
• * 1.51

  The naugh∣tines of the Minister defileth not the Sacra∣ments.
• * 1.52

  A similitude Looke In 1. Cor. 4. verse. 7.
• * 1.53

  A similitude
• * 1.54

  Of Sacra∣ments, same were before the comming of Christ, & some after. They differ one from another by notes and signes.
• * 1.55

  Two errors to be shun∣ned in Sa∣craments.
• * 1.56

  Two simili∣tudes.
• * 1.57

  How the signes of the old Te∣stament re∣maine, and how they are taken away.
• * 1.58

  What things were common to them & vs.
• * 1.59

  At the se∣cond com∣ming of Christ our signes shal∣be taken a∣way.
• * 1.60

  Our Sacra∣ments are more excel∣lent than those of the forefathers
• * 1.61

  Look part 2 cap. 16. Art. 12. & part. 4. p••. 10. Art. 8.
• * 1.62

  Ro. 11. 17.
• * 1.63

  How we and the Fa∣thers are both in one stocke, and in one roote.
• * 1.64

  The nature of y^e things signified, is one and the same.
• * 1.65

  The fathers extenuate the sacra∣ments of y^e old fathers.
• * 1.66

  A similitude
• * 1.67

  The Fa∣thers speak not of this thing after one maner.
• * 1.68

  Augustine admitteth vnto y^e old Fathers true Bap∣tisme.
• * 1.69

  The schoole-Diuines.
• * 1.70

  That Cir∣cumcision was no bare signe.
• * 1.71

  1. Cor. 10. 2
• * 1.72

  Verse. 11.
• * 1.73

  The 1. ob∣iection.
• * 1.74

  1. Cor. 10. 1
• * 1.75

  Whether y^e sacraments of the old Fathers and ours are all one.
• * 1.76

  The forefa∣thers 〈◊〉〈◊〉 eat & drinke Christ, ther∣fore they had y^e f•…•…th on of the same meate y^t we haue.
• * 1.77

  Augustine saith that the Sacra∣ments of the forefa∣thers and ours are all one as tou∣ching the spirituall thing.
• * 1.78

  The 2. ob∣iection.
• * 1.79

  Images taken two manner of wayes.
• * 1.80

  A similitude
• * 1.81

  The names of the sacra∣ments old and new are put one for another.
• * 1.82

  Col. 2. 11,
• * 1.83

  Verse. 13. The 3. ob∣iection.
• * 1.84

  Whether the old Te∣stament b•• vtterlie a∣bolished.
• * 1.85

  The 4. ob∣iection.
• * 1.86

  Where the Fathers were before Christs as∣cension.
• * 1.87

  An error of the Master of the Sen∣tences.
• * 1.88

  The death of Christ, was of effi∣cacie euen before it was perfor∣med.
• * 1.89

  Apoc. 13. 2.
• * 1.90

  The 6 ob∣iection.
• * 1.91

  Ar••a••g•…•… from Cir∣cumcision to baptisme Why rebap¦tization shold not b••
• * 1.92

  Gal. 4. 9.
• * 1.93

  How the sacraments of the old fa∣thers were weake and b••ggerlie e∣lements of the world.
• * 1.94

  Why 〈◊〉〈◊〉 sacraments were in the law than in the Gospel.
• * 1.95

  Chrysost.
• * 1.96

  How farre they erre which close∣ly m•…•…ter the words of consecra∣tion.
• * 1.97

  An explica∣on of cer∣taine sacra∣ments of y^e old fathers.
• * 1.98

  Hebr. 5. 6. & 7. 17. Psal. 100. 4
• * 1.99

  The nature of a sacri∣fice and sa∣cramēt may concurre both in one thing.
• * 1.100

  Two things to be conside∣red of in sa∣crifices.
• * 1.101

  Whether the Iewes vnderstoode the promi∣ses which were sealed in the Ce∣remonies. Augustine.
• * 1.102

  Thrée kinds of men which vse signes.
• * 1.103

  The doc∣trine of expecting Messias was com∣mon. Iohn. 1. 45.
• * 1.104

  Iohn. 4. 25.
• * 1.105

  Psal. 50. 13 Esa. 1. 11.
• * 1.106

  The Pro∣phets dili∣gentlie taught the significati∣on of Cere∣monies.
• * 1.107

  Psal. 51. 18.
• * 1.108

  Esa. 1. 16.
• * 1.109

  Ier. 4. 14.
• * 1.110

  Eze. 36. 25.
• * 1.111

  Ier. 4. 4.
• * 1.112

  Deut. 10. 16 & 30. 6.
• * 1.113

  Verse. 44.
• * 1.114

  Esa. 58. 13.
• * 1.115

  The He∣brewes vn∣derstood that Messias was signifi∣ed in their sacraments. Esa. 53. 6.
• * 1.116

  They knew generallie, but not par∣ticularlie the conside∣ration of al the Cere∣monies.
• * 1.117

  The error of the schoolemen.
• * 1.118

  Worke wrought is a worde strange to the scrip∣tures.
• * 1.119

  The percep∣tion of our sacraments is no whit more noble shan was theirs in old time.
• * 1.120

  Whether sacraments giue grace and forgiue sinnes. Rom. 1. 16 1. Ti. 4. 16.
• * 1.121

  Of the schoolemens stay or let.
• * 1.122

  No more must be at∣tributed to the Sacra∣ments than to y^e word of God. In what respect our sacraments are better than those of the old Fathers.
• * 1.123

  Sometime the Sacra∣ment is re∣ceiued with∣out y^e thing, & sometime the thing without the sacrament.
• * 1.124

  Grace is not bounb vpon sacra∣ments as it were in smal bags. Looke In Gen. 17