Common Places — Peter Martyr Vermigli

Common Places · Peter Martyr Vermigli

The xvj. Chapter. Of the likeneſſe and vnlikeneſſe of the Old and New league or couenant.

THE word league in Latine Foedus, In Iudg. 2, about the end.is deriued of the verbe Ferire, To ſtrike; bicauſe the ambaſſadors of each partie killed a hog: from which etymologie perhaps the Hebrue word Kerith differeth not much. By which outward ſigne alſo, they wiſhed by praier the deſtruction of that part, which ſhould violate the couenant: as we may gather out of Liuie, in his firſt booke after the building of the citie: and as the ſame author writeth in his fourth booke De bello Macedonico. There be thrée kinds of leagues. The firſt kind is, where the conquerours make lawes vntounto them, whom they hauehave conquered, in puniſhing and commanding them in ſuch things, as they will afterward hauehave them to doo. The ſecond kind is, when things being yet in their owne ſtate, and neither partie ouercome, they agrée togither, that ſuch things, as are taken from ech partie, may be reſtored, and that couenants of peace may be eſtabliſhed. The third kind is, when there hath béene no war betwéene the parties; and when certeine cities or princes are ioined togither by ſome couenants, either to liue the more peaceablie, or elſe to take ſome publike affairs in hand. Theſe things being on this wiſe declared, let vsus ſhew what a league is. A league is that bond betwéene men, What a league is.whereby they teſtifie, both by words and ſignes one to another, that they are bound to performe certeine things, ſo long as they deale faithfullie either towards other.

And if it be a bond, and perteine to relation, it is grounded vponupon humane actions; and is referred to thoſe things, which the parties confederate ought to performe one towards another. It is expreſſed by words, and for the moſt part, ſignes are added. When God made a couenant with mankind, after the floud, Gen. 9, 9, and 13.he not onelie ſet foorth the forme of the bond by words; but he alſo put the rainebowe in the clouds as a witneſſe. And in the couenant, which he made with Abraham, Gent. 17, 10he put the ſigne of circumciſion. Furthermore, in the ſame, which was made by Moſes at the mount Sina, Exo. 24, 4, 8there were twelue pillers erected, and the people was ſprinkled with bloud. Ioſua. 24, 26.Ioſua alſo, when he ſhould die, erected vp a verie great ſtone; thereby as it were to ſigne the league renewed betwéene God & the people. And what the promiſes were, which ſhould be kept of ech partées, the ſcripture oftentimes teacheth. The couenants that were made both on the behalfe of God and of man.For GOD promiſed, that he would be the GOD of his people; namelie, that he would be with them, to helpe them, to deliuer them, and by all meanes (as touching all kind of good things) to bleſſe them. The people againe promiſed, that they would count the Lord Iehouah for their God, in beléeuing, worſhipping, and obeieng him. And Chriſt was in the league, as the mediatour betwéene ech partie. This is the expoſition and nature of the couenant betwéene God and man.

How the league is diuided into the old and new league.2 League is diuided into the new, and into the old: which diuiſion is not of a generall thing, into ſpeciall things; but of the ſubiect into accidents. Forſomuch as in either league, the thing it ſelfe, and the ſubſtance, is vtterlie one and the ſelfe-ſame: onelie certeine qualities doo varie. For the old league was made with one onelie nation of the Iewes, and had certeine things annexed; I meane the poſſeſſion of the land of Chanaan, the kingdome of the Iewes, and the prieſthood of Aaron, and alſo the promiſe of Meſſias, according to the birth of the fleſh, and the miniſterie of his owne perſon. Moreouer, it had verie manie ſignes of ceremonies, and ſacrifices verie méet for that age. In it alſo were myſteries of ſaluation, and promiſes of eternall life; although farre more obſcure than they were afterward taught vntounto vsus. And on the other ſide, in the new league there be properties, in a maner contrarie. For it perteineth not to anie one certeine nation, but to all nations, how farre ſo euer the world be extended: neither is there anie peculiar ciuill adminiſtration ioined thereto.

Furthermore, there are but a verie few ceremonies & outward ſignes, and they verie plaine and ſimple, annexed vntounto it. And (to conclude) all things are conteined more openlie, plainlie, and manifeſtlie in the new teſtament, than they are in the old. By theſe qualities dooth the new league and the old differ one from another: One and the ſame thing and ſubſtance is of the old and new league.howbeit, the thing it ſelfe, and the ſubſtance abideth one and the ſame. For as Iehouah would then be the God of the Hebrues: ſo hath he now decréed to be the God of the chriſtians. And that alſo, which they in thoſe daies promiſed; namelie, that they would beléeue in the true God, and obeie, and worſhip him as he hath preſcribed; we alſo ought to performe. Chriſt commeth betwéene both parties, as a mediatour: and forgiueneſſe of ſinnes; yea and eternall life alſo is promiſed by him. Alſo the morall lawes remaine the verie ſame now, which they were then.

3 Paule, in the eleuenth chapter to the Romans, hath verie well declared, verſe. 16,that the league of the fathers in old time, and ours, is all one; when he compareth the church with the trée, which hath Chriſt as it were the root. Then he addeth, that from ſuch a trée certeine branches were cut off; namelie, the Hebrues, which beléeued not; & we, which are Gentiles, were planted in their place; that is to ſaie, we were choſen into the ſame league, wherein they were comprehended. The ſame trée he affirmeth to remaine, into which ſome are graffed by faith; and from the which other ſome, bicauſe of their incredulitie, be cut off. Wherefore, ech league conteineth both the lawe and the Goſpell. And there be in either of the teſtaments, The ſelfe-ſame ſacraments in both teſtaments. 1. Cor. 10, 1,the ſelfe-ſame ſacraments: as it is declared in the firſt epiſtle to the Corinthians, the tenth chapter: for, The fathers were all vnderunder the cloud, and were baptiſed in the ſea, and did eate the ſame ſpirituall meate, and dranke of the ſpirituall rocke following them, and the rocke was Chriſt. Furthermore, we grant, that as touching outward ſignes, there is ſome difference betwéene their ſacraments and ours: which neuertheleſſe, as concerning the things ſignified by the ſacraments, is found to be nothing at all.

Otherwiſe, the argument of Paule might not hauehave perſuaded the Corinthians, to be ſubiect vntounto the ſame puniſhments that the Hebrues were. For they might hauehave ſaid, that they had farre better ſacraments than had the Hebrues; & that therefore they ſhould not ſo much néed to feare, leſt they ſhould ſuffer the like: forſomuch as the excellencie of the ſacraments might put off thoſe miſfortunes, from which the Hebrues could not be deliuered by the ſacraments of the lawe. So as the apoſtle tooke awaie this ſhift from them, and maketh our ſacraments and theirs equall and alike, as touching the things themſelues. He writeth alſo to the Romans, verſe. 2▪the firſt chapter, concerning the Goſpell; that It was in the old time promiſed by the prophets in the holie ſcriptures. verſe. 21.And in the third chapter he ſpeaketh on this wiſe; But now is the righteouſneſſe of God made manifeſt, being teſtified by the lawe and the prophets.

4 Neither maiſt thou ſaie vntounto me, that theſe things were indéed promiſed in the holie ſcriptures of the old teſtament; but not that they ſhould be perfourmed vntounto the men that liued in thoſe daies. For the apoſtle dooth verie well ſhew the meaning of this place, verſe. 19.when he ſaith; that Euerie lawe dooth ſpeake to thoſe men, which liue vnderunder it. And it is not to be doubted, but that the fathers were iuſtified after the ſame ſort that we are now at this preſent. For euen they were no leſſe iuſtified by faith onelie in Chriſt, Gen. 15, 6.than we be. Wherefore it is written in the booke of Geneſis, of Abraham, that he beleeued, and the ſame was counted vntounto him for righteouſneſſe. Iohn alſo teſtified, that Chriſt ſaid of Abraham; Iohn. 8, 26. verſe. 8.that He had ſeene his daie, and reioiſed. The epiſtle vntounto the Hebrues, the 13. chapter, affirmeth; that Chriſt was yeſterdaie, and to daie, and remaineth for euer. Wherfore, euen as we are ſaid now to be ſaued, not by works, but by the méere merciemercy of GOD, through faith in Chriſt; ſo was it with the fathers at that time; for they were iuſtified by no merits, but onelie by faith in Chriſt. Furthermore, what obedience ſo euer the fathers had toward the commandements of GOD, and alſo faith in the promiſes: thoſe things were not deriued from their owne ſtrength and power; but (euen as it alſo happeneth vntounto vsus) they came vntounto them by the grace of God and Chriſt.

verſe. 31. verſe. 8.5 It is true indéed, that Ieremie, in the 31. chapter, writeth (as it is alſo alledged in the eight chapter to the Hebrues;) that There muſt be an other league made in the name of God, not as it was made in the old time with the fathers. And among other things he ſaith, that God would giuegive his lawes in the hearts and inward parts of men; ſo that none ſhould need anie more to teach his neighbour: bicauſe all, from the leaſt to the greateſt, ſhould hauehave the knowledge of God. And further it is ſaid, in the perſon of GOD; I will be mercifull vntounto their ſinnes, and will no more remember their iniquities, &c. As touching thoſe words, both of Ieremie, and alſo of the epiſtle to the Hebreues, we muſt vnderſtand; that they proue not that there is anie difference betwéene the teſtaments, as touching the ſubſtance and the thing it ſelfe; but touching the properties and qualities: as we hauehave before ſaid. Neither muſt we thinke, that the old fathers (who in obeieng the commandements of GOD, and in right faith, worſhipped him purelie) could performe thoſe things of their owne ſtrength or naturall power. For, vnleſſe they had had the lawes & promiſes of God written in their hearts & minds, by the holie Ghoſt; and alſo a will, by the grace of God, readie to obeie his commandements: they had neuer bin able to performe ſuch things.

They wanted not therefore the light of God, which ſhined before their eies, to make them beléeue: yea and their ſinnes were forgiuen them through Chriſt. So then they had alſo the fruition of thoſe things, which God promiſed to giuegive in the new couenant. The onelie difference héerin was touching the largeneſſe, and perſpicuitie. For at that time, thoſe gifts were kept within the compaſſe of a few; but now they be euerie where communicated to the Gentils. In that age, they were ſomewhat obſcure; but to vsus they are made euident and cléere, ſo that we hauehave no more néed of the old diſcipline. Héereby it manifeſtlie appéereth, how they erre from the truth, which affirme, that the old league had promiſes onelie for poſſeſſing the land of Chanaan, and for worldlie felicitie; and that the people of the Hebrues were bound onelie to an outward obſeruation of certeine rites and works, and not to ſhew foorth good and perfect motions of the mind towards God. The prophets doo not interpret the matter to be in ſuch wiſe; naie rather, they denie, that God anie thing eſtéemeth outward works without inward godlineſſe: Eſaie. 1, 11. Amos. 5, 22.and they pronounce in euerie place, that the ceremonies, which be void of faith, and of the feare of God, are a moſt gréeuous burden; and ſo troubleſome, as he cannot abide them.

Yea, and the lawe it ſelfe maketh expreſſe mention of the circumciſion of the heart; Deut. 10, 16and God euerie where requireth, that we ſhuld heare his voice: which is nothing elſe, 1. Sa. 15, 22.but to deale with him by faith. Wherefore, the faith of the promiſes and commandements of GOD, ought to be counted as the roote and foundation, which alwaies abideth: when as outward ſacraments, and viſible rites, ſhould at the length be changed. So that it is verie manifeſt, that God would not hauehave them for their owne ſakes. Howbeit, they indured ſo long, as men were indued with a childiſh ſpirit; as Paule ſpeketh to the Galathians, Gal. 4, 3.whiles they liued as yet vnderunder tutors, and as yet differed verie little from ſeruants. But when they receiued a more full ſpirit, then were the ſacraments and childiſh rites (as Auguſtine ſaith) taken awaie. It is manifeſt therefore, that the difference betwéene the two couenants muſt not be taken of the thing or ſubſtance; but of the qualities and properties.

6 Let them therefore forſake their foule error, which thinke, that God in the old lawe onlie promiſed earthlie things, as though at that time he onelie prouided for the bodies, and not for the ſoules: as doo ſhepheards, ploughmen, and hog-heards; which onelie hauehave a care of the bodies and carcaſes of their ſhéepe, ſwine, and oxen; neither indeuour they anie thing elſe, but to make thoſe beaſts ſtrong and fat. We muſt not ſo imagine of GOD, who in ſuch ſort made a league with the fathers, as he promiſed them the chéefe felicitie, which ſpeciallie apperteineth vntounto the ſoule. Alſo it is written in the 144. pſalme; verſe. 15.Bleſſed are the people, which hauehave the Lord for their God. In Deuter. alſo, Deut. 30, 6.GOD tooke vponupon him to bring to paſſe, that they ſhould walke in his commandements. But what more? Our Sauiour, out of the words of the old league hath moſt aptlie taught the reſurrection of the dead. For when the Lord ſaid, Matt. 22, 31.that he was the GOD of Abraham, Iſaac, and Iacob (and they were then dead;) Chriſt inferred, that they were not thou dead, but that they ſtill liued, and that their bodies ſhould be receiued; namelie, in the bleſſed reſurrection. Her vntounto perteineth that, which God a…ruied to Abraham; Gen. 15, 1.to wit, that he himſelfe would be his reward. Which words plainlie teach vsus, that in that couenant were not promiſed carnall and earthlie good things alone.

Vndoubtedlie, it were a great ſhame, euen for kings and princes, which (being compared vntounto God) are but fleſh and bloud; if they ſhould be counted to gouerne the publike weales, in reſpect onelie of the bodies of ſubiects; The end of ciuill adminiſtration.ſéeing they profeſſe, that they prouide for the outward commodities, quietnes, and peace of their citizens; bicauſe they may liue happilie, and according to vertue. So then, if earthlie princes prouide goods of the mind for their ſubiects; is it not fit, that God himſelfe did prouide far more excellent things for the publike weale of the Iſraelites, whom he faithfullie gouerned? Furthermore, I ſaie not how fooliſh it is to beléeue, that the forefathers, by the league, bound themſelues onelie to outward rites, and viſible ceremonies, whereby they would worſhip God; ſéeing the verie Ethniks were not ignorant: but rather, they hauehave moſt plainlie teſtified, that the worſhipping of GOD conſiſteth not in thoſe things. Plautus.For Plautus in Rudente writeth thus; They thinke that they pleaſe God with gifts and ſacrifices, but they looſe both their labour and coſt. I will not declare thoſe things, which Plato in his Alcibiades writeth, Plato.concerning this matter. Yea, and (as I hauehave before taught) the lawe it ſelfe and the prophets declare, that the thing was far otherwiſe.

The fathers entered into couenant with God for their poſteritie alſo.7 We will note alſo, that the fathers made a league with God; not onelie for themſelues, but alſo for their poſteritie: as God againe, for his part, promiſed them, that he would be the God, not onelie of them, but alſo of their ſéed and poſteritie. Wherefore, it was lawfull for them to circumciſe their children being yet infants. And in the like maner it is lawfull for vsus alſo to baptiſe our little children, when they are yet infants; forſomuch as they alſo are comprehended in the league. For they, which alreadie hauehave the thing it ſelfe, there is nothing that may lett, but that they ſhould receiue the ſigne. It is plainelie written in the 29. chapter of Deuteronomie; verſe. 15.that The league was made, not onelie with them, which were preſent, but alſo with them, which were abſent, and not yet borne. But ſome doubt, whether the poſteritie may be bound by their forefathers. Whether the poſteritie may be bound by their forefathers.We doo anſwer: we muſt looke whether the things, which were promiſed to our forefathers, were iuſt and honeſt; then muſt we conſider, whether theſe promiſes perteined vntounto ciuill things, or vntounto godlines. When they are made for ciuill things, the bond is firme; bicauſe it is not lawfull for the poſteritie, to infringe the contracts of their forefathers: ſuch as are buiengs, ſellings, bargeins, and ſuch like. Prouided, that they conteine nothing that is ſhamefull, diſhoneſt, and vmuſt. But if the bonds and couenants belong to godlineſſe, or to a right faith; then the obligation is of full ſtrength: bicauſe we are all bound to true godlines, and to a ſound faith; although there were no couenant to bind vsus. But if the forefathers hauehave bound themſelues, and their poſteritie, vntounto diſhoneſt and wicked things, it is no bond at all. But whereas God ſo humbled himſelfe, as to enter in league with men; that commeth of his owne méere merciemercy and good will; to ſtir vsus vp thereby more and more, to doo thoſe things, which otherwiſe is our dutie to doo.

8 But ſome affirme, In 1. Cor. 10, verſe. 2.that Paule taketh ſomthing from the old teſtament: when, in the ſecond epiſtle to the Corinthians, he calleth the ſame The miniſterie of death. And vntounto the Galathians he wrote; Ye hauehave begun in the ſpirit, Gal. 3, 3.take ye heed that ye doo not end in the fleſh. In which place he calleth the old lawe, Fleſh. And in the ſame epiſtle he ſheweth, that thoſe, Gal. 4, 29.which be vnderunder the lawe, doo perſecute them which belong to the Goſpell. But in ſuch places as theſe be, Paule ſpeaketh of the old teſtament, according as it was thruſt vponupon them by falſe apoſtles, without Chriſt, and without faith. Then is it euen as if thou ſhouldeſt take awaie the verie life from it, and leaue nothing remaining but death and offenſe of the fleſh. But when the apoſtle ſpeaketh of the lawe by it ſelfe, he writeth far otherwiſe. VntoUnto the Romans it is written; The lawe indeed is ſpirituall, Rom. 7, 12.a holie commandement, iuſt and good; but I am carnall, &c. And vntounto Timothie; For we knowe, 1. Tim. 1, 8.that the lawe is good, if a man vſe the ſame lawfullie. Wherefore, when as it ſéemeth that the lawe is by Paule, either diminiſhed, or reprooued; that is not in reſpect of it ſelfe, but for our fault ſake. For it méeteth with ſuch, as be defiled, and indeuour themſelues to reſiſt it; and therefore it bréedeth thoſe diſcommodities. Or elſe (as I hauehave ſaid) he ſpake thereof, ſo far foorth as the falſe apoſtles ſeuered Chriſt from the ſame. How the falſe apoſtles would take Chriſt from the lawe.Perhaps thou wilt affirme, that the falſe apoſtles did not take awaie Chriſt; but rather preached the lawe togither with him. But yet neuertheleſſe, ſéeing they taught, that he was not ſufficient vntounto ſaluation; no doubt but they tooke him awaie. For he that hath néed of the lawe, to ſaue men, is not the true Chriſt that was promiſed.

In Rom. 11. verſe. 27.9 But bicauſe Paule ſaid, out of the teſtimonie of Eſaie, that This is a teſtament; and that we read the ſame in the 31. chapter of Ieremie, that The new couenant herein conſiſteth, verſe. 34.that the deliuerer ſhould come, and be mercifull vntounto iniquities: there ariſeth a doubt, whether the new teſtament and the old be diuers or no. Whether the new teſtament and the old be diuers.Of the which matter I hauehave ſomewhat ſpoken before; but now I intend more at large to intreat thereof. At the firſt ſight they ſéeme altogither diuers: ſo that the one is altogither diſtinguiſhed from the other. For in Ieremie it is ſaid; that There ſhould be a new couenant, and not according to that which hee made with the fathers. And the epiſtle to the Hebrues addeth; When it is ſaid, Hebr. 8, 13.A new, then is that aboliſhed, which was old. But who ſéeth not, that one thing, if it aboliſh and make void another thing, differeth altogither from the ſame? There is alſo another argument, for that (as they ſaie) in the old teſtament, was no forgiueneſſe of ſins. For the epiſtle to the Hebrues, in the tenth chapter ſaith; verſe. 4.that The bloud of gotes, and of oxen, and of calues, could not take away ſinnes. But in the new teſtament, no man doubteth, but that there is remiſſion of ſinnes: ſo as no man will ſaie, but that the things, which in ſo great a matter differ, are diuerſe.

One maner of iuſtification, and one mediator both in the one, and the other.Yet this on the other ſide is to be conſidered; that that faith, whereof iuſtification conſiſteth, is in either teſtament all one. Moreouer, that the mediatour is one, and the ſame; namelie, Chriſt Ieſus; and the promiſe of remiſſion of ſinnes, and of eternall life through him, all one. The commandements (thoſe at leaſtwiſe which be morall) all one, the ſignification of ſacraments all one; the roote and plant, out of which ſome of the Iewes were cut off, and we in their place graffed in, is all one. All which things plainlie declare, that either teſtament, as touching the ſubſtance or eſſence (if I may ſo call it) is all one thing. Although there muſt be granted ſome differences, by reaſon of the accidents, which are, that; Ieſus Chriſt was there knowne, as hée that was to come; but with vsus hée is knowne, as he which is alreadie come. Alſo, their ſignes were diuerſe from vsus in forme, but of like ſtrength in ſignification: as Auguſtine ſaith. Moreouer they had a certeine and aſſured publike wealth, for the preſeruation whereof, they had ciuill precepts deliuered vntounto them, which we hauehave not. And finallie, vntounto the promiſe of the remiſſion of ſinnes, by the Meſſias, were in the old time added a great manie other promiſes: as of the increaſe and preſeruation of their poſteritie, and of the poſſeſſion of the land of Chanaan; which promiſes we hauehave not. And beſides all this, our ſacraments are more eaſie, and fewer in number, and alſo more manifeſt, and extend much further, ſéeing they are not ſhut vp in a corner, as theirs were in Iewrie; but are ſpred abroad throughout the whole world. Wherefore we may affirme, that the new teſtament and the old are in verie déed all one, as touching the ſubſtance; and differ onelie in certeine accidentall things, which we hauehave now mentioned.

10 But now reſteth to anſwer, In the old teſtament was iuſtification, that is, remiſſion of ſinnes.vntounto the two arguments, which were before brought touching remiſſion of ſinnes. We denie not, but that the ſame was in the old teſtament; ſéeing if we conſider the promiſe, which there alſo was of force, the old fathers were iuſtified by the ſame. For it was ſaid of Abraham; Gen. 15, 6.He beleeued God, and it was imputed vntounto him to righteouſneſſe: as the apoſtle hath declared. And Dauid ſaith; Bleſſed are they, Pſal. 32, 1.whoſe iniquities are forgiuen, and whoſe ſinnes are couered. Yet if we looke vponupon the ſacraments or ceremonies, they did not pardon ſinnes, as touching the woorke; neither yet hauehave our ſacraments ſtrength ſo to doo. But whereas Paule ſaith vntounto the Hebrues; that The bloud of gotes, Hebr. 10, 4.oxen, and calues, could not take awaie ſinnes: we denie not this to be true; but yet in the meane time, neither dooth Paule denie, but that the faith of the old fathers (whereby they had a reſpect vntounto Chriſt, and imbraced him in the ſignification of thoſe ſacrifices) did iuſtifie and obteine remiſſion of ſinnes. Doubtleſſe the bloud of thoſe ſacrifices waſhed not away the ſinnes of the world, but onelie the bloud of Chriſt, as he himſelfe ſaid; Luk. 22, 20.This cup is the new teſtament in my bloud, which ſhalbe ſhead for you, and for manie for the remiſſion of ſinnes.

But whereas we are ſaid to be baptiſed into the remiſſion of ſinnes: the meaning thereof is, that by that ſacrament is ſealed and ſignified vntounto vsus the remiſſion of ſinnes, which by the bloud of Chriſt wée hauehave alreadie obteined. Which ſelfe thing is alſo doone in the Euchariſt. And faith ought alwaies to go before the receiuing of the ſacraments, Faith ought to go before the receiuing of the ſacraments.if wée receiue them rightlie, and the order be not inuerted. For as without faith men eate and drinke vnwoorthilie; ſo without faith baptiſme is vnwoorthilie receiued: which yet muſt bée vnderſtood as touching them, that are of full age. For touching infants, how it is with them, we will elſe-where declare. Then, if faith go before, it is manifeſt, that ſinnes be forgiuen; bicauſe the ſacraments that followe, doo ſeale, and alſo confirme vsus, as concerning the will of God: and when they bée ſet foorth vntounto vsus, they oftentimes ſtir vp faith; no otherwiſe than dooth the word of God, when it is heard.

So that it is not poſſible, but that faith, being newlie ſtirred vp; iuſtification is apprehended more and more, and new ſtrength of reſtoring is laid hold vponupon. Looke for the place in ChryſoſtomAnd therefore whereas Chryſoſtome (interpreting theſe words; When I ſhall take awaie their ſinnes) ſaith vponupon the ſame: When they were yet vncircumciſed, when they did not yet offer, and when they did not yet other things perteining to the lawe, their ſinnes were taken awaie. Certeinelie he muſt not ſo be vnderſtood, as though the fathers, in the old time, when they did theſe things, and by them exerciſed their faith (bicauſe they ſawe Chriſt to be ſignified in them) had not thereby fruit as we hauehave: but he ment, that theſe things now after Chriſt hath ſuffered, are vnprofitable; and that in the old time they did not by the worke it ſelfe, giuegive grace as the Iewes dreamed. Wherein alſo in our daies the ſophiſticall Diuines are deceiued, as touching our ſacraments.

11 But as touching the other argument, that in the epiſtle to the Hebrues it is ſaid, that The old teſtament is aboliſhed, Heb. 8, 13.and made void, the new taking place: A place of Ieremie expounded. Iere. 31, 33.And whereas Ieremie ſaith; that God would make a new league, not according to the league, which he made with the fathers, when he brought them out of the land of Aegypt: We anſwer, that there the league is taken for the lawe, and is diſtinguiſhed from the Goſpell. Which is manifeſt, in that he ſaith he will write his lawes in their harts, and graue them in their inward parts. But that thing is not agréeable with the lawe, which onelie ſheweth ſinnes, condemneth and accuſeth: neither dooth it giuegive ſtrength; yea rather, it after a ſort commandeth infinit things, and laieth ſuch a burthen vponupon vsus, as we are not able to beare. And therefore the prophet there ſaith, that They did not abide in his couenant. So as this word league, or teſtament, is not there ſo taken, as we here now take it: for (as we here intreat of it) it comprehendeth both the lawe and the Goſpell. And in this reſpect there is no difference betwéene the old teſtament and the new; but onelie as we hauehave declared.

And if thou wilt ſaie, that the prophet there alſo vnderſtandeth this word teſtament, in ſuch ſort as we now ſpeake of it: we may then grant, that by the comming of Chriſt, is made ſome abrogation; ſéeing thoſe accidents, conditions, & qualities, which we hauehave ſhewed in the old teſtament, are now abrogated. Wherefore therein is vſed the figure Synecdoche; whereby a thing is perfectlie or abſolutelie ſaid to be aboliſhed, or made void, when it is onlie taken awaie as touching ſome part thereof. The Iewes are woonderfullie troubled with this ſentence of the prophet, and can ſcarſelie tell what to ſaie. For while they ſéeke to defend the old lawe, & ſo to defend it, as they ſaie nothing therof is to be changed; and reprooue vsus, bicauſe we hauehave changed circumciſion into baptiſme, and the daie of the ſabboth, into the lords daie; and hauehave reiected manie other things: how can they affirme, that a new league ſhall be made, and not according to that which was made, when they were brought out of Aegypt?

Héere they can ſcarſe tell which way to turne themſelues. Howbeit, A ſtarting hole of the Iewes.leaſt they ſhould ſéeme to giuegive place, they ſaie, that onelie the maner ſhall be diuers; and thinke, that the league, as touching the thing, ſhall be all one: but that vnderunder Meſſias, it ſhall more firmelie and more ſurelie be eſtabliſhed. But we may more trulie ſaie, that this was doone at the beginning of the church, when ſo great abundance of the holie Ghoſt was powred into the beléeuers; that not onlie they ſpred abroad the Goſpell, throughout the whole world; but alſo no torments, no perſecutions, were they neuer ſo horrible, no nor death, though it were moſt ſharpe, could cauſe them to depart from the league, which they had now through Chriſt made with God. And as manie as are faithfull indéed, doo willinglie and of their owne accord cleaue vntounto the truth, and vntounto holineſſe. And forſomuch as héere is mention made of the league, let this be vnderſtood; By what names the league hath beene calledthat it is for the moſt part of the Latines called Teſtamentum; of the Graecians, foreign; of the Hebrues, Berith, all which words doo fitlie expreſſe it.

12 But héere againe riſeth a doubt; In 1. Sam. … verſe. 4.bicauſe if the thing be all one as well on the one part, as the other, in the ſacraments of both teſtaments; how may ours be ſaid to be greater in power and vertue? Further, how could it be, that they did eate the fleſh of the Lord; ſéeing the ſonne of God had not yet taken the ſame vponupon him? Apoc. 13, 8. Looke in 1. Cor. 10. verſe. 4. and part. 4. place 7. art. 7. and In 1. Cor. 10. 4.To the latter queſtion I ſaie: in the Apocalypſe it is written, that the lambe was ſlaine from the beginning of the world. For to the foreknowledge of God all things are preſent, though they be neuer ſo farre off. Wherefore Chriſt, ſéeing he was to come, and was to be offered for vsus vponupon the croſſe; in this reſpect was comprehended of the fathers by faith, and was food for their ſoules vntounto eternall life. For thoſe things, which be furtheſt off from vsus, the ſame doth faith make preſent; ſo that they tooke hold of the ſame Chriſt which we at this time doo inioie. But the difference ſtandeth in the time: for they beléeued, that he ſhould be borne; and we that he is alreadie borne: they affirmed that he ſhould die, and we affirme that he hath died.

Wherfore Auguſtine, in his 16. booke againſt Faustus, ſaith; that He vehementlie erreth, that dooth thinke the ſacraments of the Iewes ought to be reteined in Chriſtian religion: ſéeing God hath now finiſhed what he would hauehave to be doone. And it was neceſſarie, that other ſignes ſhould be ordeined. Neither ought this to ſéeme abſurd. For when we ſignifie anie thing that is doone, or that is to be doone; we vſe diuers and ſundrie maner of ſpéech. The verie ſame he writeth vntounto Ianuarius, to Optatus, and elſe-where. Neither is that anie lett, which the ſame father, vponupon the 73. pſalme, ſpeaketh on this wiſe; Their ſacraments promiſed ſaluation, our declare a Sauiour. Of theſe words the Papiſts doo woonderfullie boaſt, and crie out; that our ſacraments doo giuegive grace, which the ſacraments of the Hebrues could not giuegive. Howbeit, How our ſacraments are ſaid to giuegive ſaluation.what Auguſtines mind was in that place, they cannot tell. He ment nothing elſe, but that, which he taught againſt Fauſtus; namelie, that our ſacraments doo giuegive and exhibite Chriſt: that is, they teſtifie and beare record, that he is giuen and exhibited. For he addeth; I ſaie not, that it hath now ſaluation, but bicauſe Chriſt is now come. And if Auguſtine at anie time ſaie, that the thing, which is now vntounto vsus, and that was in time paſt promiſed vntounto the Iewes, is not all one; vndoubtedlie he dealeth concerning other things, and not touching that, which was principall in the promiſes of God. For in them, beſides Chriſt, there was promiſed an earthlie kingdome. Alſo the countrie of Chanaan, being a land flowing with milke and honie; and ſuch other like things were promiſed: which be ſtrange and differing from the promiſes of the Goſpell. But Chriſt is common, both to vsus, and to them; and is to vsus no otherwiſe than he was vntounto them.

13 Now come I vntounto the former demand, wherein was aſked; How our ſacraments be of greater vertue.How our ſacraments can be of more vertue, if the thing be one on both parts. Hervnto I anſwer: when the ſelfe-ſame thing is ſet before vsus, of the which one man taketh more than another, there is no difference in the thing it ſelfe, but in the inſtrument, wherwith it is taken. A ſimilitude.As if ſo be that a heape of monie be ſet before anie man, from whence it may be lawfull for euerie one to take ſo much, as he is able to hold in his hand; the larger and more ſtrong hand euerie one hath, ſo much the more may he take of the monie ſet before him: euen ſo, ſéeing our faith, wherewith we comprehend Chriſt, is greater, and more ſtrong than was that of the Iewes; we take more of Chriſt than they in the old time did. Whether our faith be greater than the faith of the Iewes.But thou wilt ſaie; How can our faith be greater than was the faith of the Iewes? Here it behooued to anſwer warilie. For there were ſome among the Hebrues, indued with excellent faith; namelie, the prophets and patriarchs, of the which diuers ſpent euen their life for religion ſake. Neither is there anie more beléeued of vsus, than was of them; ſéeing their Church and ours is all one, & Chriſt is ours alike: but the difference is in the perſpicuitie of the things beléeued. For to vsus in theſe daies, all things are more cléere and manifeſt, than they were to them. VntoUnto vsus Chriſt is borne, is dead, is riſen out of the graue, and is taken vp into heauen: all which things they alſo had, but more obſcurelie, and as it were in a ſhadowe.

Séeing therefore theſe things are more bright and manifeſt vntounto vsus, our faith alſo may be called greater, and more ſure; bicauſe it is more ſtirred vp by things that be manifeſt, than it is by obſcure things. For which cauſe in times paſt, the faith in Chriſt was verie ſmallie aduanced beyond the borders of Iewrie; whereas at this daie it is ſpred ouer all the world. And when I ſaie, that our faith is greater than the faith of the Iewes; I meane of the vniuerſall ſtate of them, and as it happened for the moſt part, and in moſt places generallie; and not of particular perſons. For I dare not affirme, that the faith of anie man was more ſtedfaſt than the faith of Abraham, of Dauid, of Eſaie, and ſuch like. For Chriſt teſtified of Abraham, that He ſawe his daie, and was glad. Eſaie alſo, Iohn. 8, 56.in the 53. chapter, All the chapter.ſo expreſſed the whole kingdome of Chriſt, and his death, as Ierom pronounceth him rather to be an Euangeliſt than a prophet. And Dauid, Pſalme. 2, verſe. 22, &cin his pſalmes moſt plainlie propheſieth manie things of Chriſt.

14 But there ſéemeth to be no ſmall controuerſie, In .1. Cor. 10, verſe. 3.betwéene thoſe words in the tenth chapter of the firſt to the Corinthians, and that which Chriſt taught in the ſixt of Iohn: where he ſaid, Iohn. 6, 32, and 49.that the meate which he ordeined, was a great deale better than that, which the fathers had by Moſes in the wilderneſſe, who he ſaith were dead, although they vſed that meate. And he declared, that they, which did eate him, being the true bread, ſhould not die. Moreouer, he addeth, that Moſes did not giuegive them bread from heauen; and that he is the bread, the which God the father ſent from heauen. Theſe things doo ſhew, that Chriſt put no ſmall difference betwéene our ſacraments, and the ſacraments of the old fathers; whereas Paule indeuoureth to make them all one. Howbeit, in the holie ſcriptures, things be ſometimes intreated of according to their owne nature; but otherwhiles, according to that that men (with whom they hauehave to doo) eſtéeme of them. Paule ſo writeth of the ſacrament of the old-fathers, as the nature thereof was; and as it was granted by God.

But Chriſt hath a reſpect vntounto the iudgement and diſpoſition of thoſe men, which came vntounto him; who repaired to him for no other cauſe, but to be ſatiſfied with the bread. For they ſawe, that a few daies before he had ſatiſfied a verie great number with a few loaues: for which cauſe they ſaid vntounto him; What ſigne dooſt thou, that we may beleeue thee? For Moſes gaue Manna vntounto the fathers in the wilderneſſe. As if they had ſaid; It behoueth thée alſo (if thou wilt hauehave the multitude to obeie thée) to ſuſteine them no leſſe than Moſes did. Séeing therefore Chriſt perceiued before hand, that theſe men eſtéemed or imbraſed nothing in this meate (which the fathers receiued in the wilderneſſe) ſaue onelie the outward ſubſtance, which filled the bellie; he tempered his doctrine to reprooue this baſe and vile vnderſtanding of theirs, and ſpeaketh of the outward ſubſtance of that meate, and not of the ſpirituall thing, which was repreſented thereby: and (as he might) called their minds from that earthlie meate, In what reſpect Chriſt denied that Manna came from heauen.vntounto the ſpirituall foode; and denied, that Manna, as concerning corporall ſubſtance, was from heauen. For (as it was vnderſtood by them,) the diuine and heauenlie nature of Chriſt was ſecluded there-from. And ſo he concluded, that they which were like vntounto theſe, might not be quickened with that meate; They be dead (ſaith he:) which ſhould not hauehave happened, if they had togither with the ſigne eaten me by faith, which am the true bread ſent downe from heauen.

Rom. 4, 11.15 Paule, after the ſame maner, when he hath occaſion to intreate of circumciſion, ſpeaketh honourablie thereof, according to the nature of it. VntoUnto the Romans, he calleth it The ſeale of the righteouſneſſe of faith. And we our ſelues that be the faithfull of Chriſt (ſaith he) are circumciſed in baptiſme, with a circumciſion not made with hands. And on the other ſide, when he writeth thereof, as it was obtruded by the falſe apoſtles (ſaith he) to the Galathians; If ye be circumciſed, Gal. 5, 3, 4. and 5.Chriſt profiteth you nothing. Ye are fallen awaie from grace, and yee are become debtors of keeping the whole lawe. Phil. 3, 2.And vntounto the Philippians he ſpeaketh ſo contemptuouſlie therof, 2. Cor. 3.as he calleth it Conciſion. The ſame dooth he, when he writeth of the old teſtament: of the which he ſpeaketh diuerſlie according to the diſtinction that is brought. No otherwiſe ſaid Chriſt vntounto the Iewes; Yee onelie hauehave reſpect vntounto carnall meate, ye hauehave onelie a care for the bellie, ye ſpeciallie followe idleneſſe; and therefore aboue me ye prefer Moſes, of whom the fathers, like vntounto your ſelues, had no other but earthlie food; but I am to giuegive you heauenlie food, if ſo be ye applie your faith thereto.

16 And that the thing may the more appeare, we learne of Auguſtine, in the 26. treatiſe vponupon Iohn; Auguſtine.that the ſacraments of the old fathers, as touching the ſignes, were differing frō ours; but as concerning the things ſignified, they were all one. By theſe things it is perceiued, that as manie of the fathers as were godlie, notwithſtanding that they receiued other ſignes than we doo; yet they had all one thing with vsus, and were partakers of Chriſt, in like maner as we be: but they, which were wicked, and deſtitute of faith, indéed tooke the outward thing, but they were vtterlie deſtitute of the ſpirituall gift and grace. Of them Chriſt ſpeaketh, Ioh. 6, 49.bicauſe they might be compared to the vnbeléeuing multitude, with whom he had then dealing. Thou wilt ſaie, that the verie ſame happeneth in the Euchariſt. For the vngodlie, comming therevnto, doo indéed receiue the bread and wine; howbeit, they hauehave no fruit thereof, but do eate and drinke vntounto their damnation: whereas the godlie and faithfull perſons vſe not the ſimple and bare ſignes, but through beléefe are therewithall partakers of the bodie and bloud of Chriſt. Wherefore, that which he ſaith, that Chriſt did with theſe men; the ſame alſo commeth to paſſe with vsus; and our ſacrament. For which cauſe there ought no ſuch difference to be put by him, ſéeing the ſelf-ſame thing commeth to paſſe, as well in the one, as in the other. But this is méet to be conſidered; that Chriſt, when he ſpake theſe things in the ſixt of Iohn, ment onelie of ſpirituall eating, which is perfourmed by faith. For thereof Auguſtine ſaith; Auguſtine.Why dooſt thou prepare thy téeth and bellie? Beléeue and thou haſt eaten.

The inſtitution of the ſignes was long time afterward deliuered in the laſt ſupper, which he had with his apoſtles; where he added no new thing vntounto thoſe things which were ſpoken in the ſixt of Iohn, except it were the outward ſignes of bread and wine. And euen as Chriſt ſpake onelie of the ſpirituall eating, which was then at that time; ſo the Iewes, againſt whom he diſputed, had onelie an vnderſtanding of the outward eating. Therefore Chriſt called them from that groſſe and earthlie féeding, vntounto that which is méere ſpirituall, of the which he then framed his talke, and ſaith; that the fathers, which were like vntounto them, died in the deſert, and were not holpen by the meate offered vntounto them by Moſes; & that they ſhould not die, which receiued that ſpirituall féeding, which he then intreated of. And the death, which he there mentioneth, is not this temporall death; but euerlaſting death. Our death if we be faithfull cannot be called deathHowbeit, our death of bodie (ſo we be faithfull) cannot trulie be called death; ſéeing thereby the waie is open to life; yea & that to the bleſſed life. So then, Manna in the old teſtament, as touching the inſtitution therof, was heauenlie & ſpirituall meate; but all that did eate, receiued not the ſame ſpirituallie, onelie thoſe receiued it ſo, which did eate it by faith. Neither dooth Chriſt in the mean time denie, but that there were manie of the father (as Moſes, Aaron, Ioſua, Caleb, and others) who faithfullie & to life receiued that meate. But this he denieth; namelie, that the outward meate or ſigne, being taken alone and by it ſelfe (as they with whome he ſpake regarded the ſame) had anie vertue or vtilitie, as concerning the ſpirit. And ſo we muſt take héed, that we attribute not ſeuerallie vntounto the ſigne, that which belongeth vntounto the thing.

17 Dauid, in the 78. pſalme, maketh euident mention of the food giuen to the fathers in the wilderneſſe, ſaieng; And God commanded the clouds, Pſal. 78, 24. and 25.and opened the doores of heauen, &c. Where thou heareſt the prophet ſaie, that the bread was then giuen from heauen. Manna from heauen is two waies to be referred.Which ſaieng thou muſt as well refer vntounto the outward ſigne, as vntounto the ſpirituall thing, vntounto Chriſt (I meane) who is thereby repreſented. For the ſubſtance it ſelfe being Manna, was giuen out of the aire or clouds; and that region is verie oftentimes in the ſcripture called heauen. In the Goſpell we read; Matth. 6, 26.Behold the birds of heauen: and it oftentimes ſpeaketh of raining from heauen, and ſuch other like ſpéeches. Doubtleſſe, it is trulie ſaid of Chriſt, that he came downe; ſéeing he had his diuine nature out of the heauens, whoſe bodie alſo is by Paule called heauenlie. 1. Co. 15, 47Furthermore, Dauid in the ſame place added, that Man did eate the bread of Giborim: which word may be interpreted, Of princes, or noble perſonages. The 70. interpretours hauehave tranſlated it, Of angels: which thing the Chaldaean interpretour ſéemeth to expound, as though Manna were ſent downe from the place of angels habitation. Others thinke it was therefore called angels food, in reſpect of being brought foorth in the clouds by their miniſterie. And here I might eaſilie acknowledge a figure to be: as if it ſhould be ſaid; The Hebrues did eate a moſt noble bread, which the angels might hauehave vſed, if they did eate bread. As we commonlie ſpeake of excellent fare; This is the meate of lords and princes.

And whereas by Paule, this meate is called ſpirituall; it is ſignified, that ſacraments are no common ſignes, as though none of thoſe things, which be ſignified, were there receiued: for elſe they ſhould onelie be externe & earthlie meats, and not ſpirituall. Furthermore, God mocketh not, neither dooth he deceiue, that he would promiſe anie thing in the ſacraments, which he will not performe by anie meanes. Neither for all this is there anie néed, whie there ſhould be a metamorphoſis (which they call tranſubſtantiation) to the intent that the ſacrament ſhould become ſpirituall food. No need of tranſubſtantiation in the ſacrament.We ought not to confound the nature of the ſignes togither with the things ſignified. Let vsus follow the meane and ſound waie; and let vsus iudge honourablie of the ſacraments: not thinking them to be things altogither void of ſpirituall goodneſſe. Neither let vsus ſo ioine the ſignes with the things, as they did altogither paſſe into them. It ſufficeth there to appoint a profitable and moſt excellent ſignification, whereby the faithfull mind, through beléeuing, may be made partaker of the things ſignified.

18 This word Manna is an Hebrue word, What Manna ſignifieth in the Hebrue.and it may ſignifie a gift, or elſe a portion, and a part: forſomuch as that thing was all wholie giuen by God vntounto the Iſraelites. Or elſe it ſignifieth ſome thing prepared, not atteined vntounto by labour; but ſuch a thing as we may vſe without anie endeuor of our owne. But (letting the word paſſe) we ſay that as touching the nature, it was not the ſame, Of Galen and Dioſcorides.which of Galen and Dioſcorides is called Manna; bicauſe they ſo call certeine ſmall péeces and fragments of franckincenſe. Of the Arabian philoſophers, honie of the aire is called by this name, the which the Graecians call foreign. And I doubt not, but that the Arabians vſed the word Man, by imitating of the holie ſcriptures. For their language is ſomewhat néere vntounto the Hebrue. Aben-ezra, Aben-ezra.vponupon the 16. chapter of Exodus, rehearſeth manie miracles or properties of this holie [food] Man or Manna, far differing from the nature of Manna among the Arabian philoſophers. The difference betweene Manna called honie of the aire from Manna in the ſcriptures.For naturall Manna is not to be found vponupon mount Sina, and about the wilderneſſe. Further, it raineth not alwaies, but in the ſpring & antumne onelie. But that, which was holie, was giuen fortie yéeres continuallie. The daie before the ſabboth, it fell more plentifullie; to the intent a double quantitie might be gathered for that daie, and for the ſabboth: for vponupon the ſabboth daie it was not to be found.

The ſame melted with the ſunne in the afternoone time: the which happeneth not in our naturall Manna. That was grownd with a mill, ſo as it might be baked in the forme of cakes; wheras ours is ſoft inough. That was a nouriſhing food, but this of ours is taken for a medicine, and purgeth awaie choler and fleame. That, being reſerued vntill the morrowe, bred woormes; whereas ours is kept, and that aboue a yéere. Alſo this of ours hath certeine places, in the which it falleth; but that of the Hebrues followed the Hebrues whereſoeuer they went. Ours hath one certeine taſte therewith, which is not declared to be in the other, but rather (as it is written in the booke of Wiſedome) It had in it ſelfe all manner of delight. Theſe things hauehave I, Wiſd. 16, 26for this cauſe, recited; to the end it may be vnderſtood, that this ſigne had manie properties, wherby it might moſt aptlie expreſſe that which it ſignified.

For as thoſe words, which be made, to ſhew the ſignification of things, partlie are naturall, and partlie are giuen after the mind of them which firſt named them: for they prouided, that when as they might not expreſſe the whole nature of the thing, and all the properties thereof, yet that they ſhould be able at the leaſt wiſe, to ſhew ſome one propertie more notable and knowne: wherevpon they did not much varie from naming of things after their owne nature. Bicauſe alſo it was free for them, among manie properties, to chooſe that which they were moſt deſirous to ſignifie: therefore names are ſaid to procéed, according to the will and pleaſure of them. Plato in Cratylus.Héerevnto adde that which Plato in Cratylus dooth teſtifie; (to wit) that the firſt inuentors of names were ſo prudent, as they choſe the qualities of ſyllables and letters to be agréeable to the qualities of things, which they would name: as vntounto mild things, they made apt thoſe that were mild; and to vnpleaſant things, they applied harſh and vnpleaſant ſyllables: and ſuch like.

19 On this wiſe God hath doone in the ſacraments, the which be names and viſible words whereby he effectuallie expreſſeth his promiſes. For he prouided, that the properties of the ſigns might excellentlie well agrée with the things, which were to be aſſigned: which we perceiue now did happen in Manna. Then, in ſo much as the ſame was giuen without anie trauell of the Iſraelits; it ſignified, that Chriſt was to be giuen vntounto men; not through their owne works or merits, but fréelie, and of the méere goodneſſe of God. An analogie between Manna and Chriſt.Manna rained downe from heauen, which was not without miracle: in like maner Chriſt had the diuine nature; and the bodie, which he applied to himſelfe, he tooke of the virgine his mother, without the helpe of mans ſéed. Manna, was equallie diſtributed to all; neither had one anie more of the ſame than an other: ſo Chriſt imparteth himſelfe to the faithfull, he is common to all, without acception of perſon; in him is neither man nor woman, neither bond nor frée. Manna at the beginning was vnknowne, for when the Hebrues ſawe it, they ſaid one to an other, Manbu, which ſignifieth; What is this? For ſo ſome doo interpret it, as if it had béene ſaid Mahhu; and the letter Nun is ſet betwéene, to ſhunne the ill pronuntiation of the word, if two aſpirations ſhould méet togither. Chriſt likewiſe was vnknowne in the earth; for If they had knowne him, 1. Cor. 2, 8.they would neuer (as Paule ſaith) hauehave crucified the Lord of glorie.

Iohn. 6,Manna did nouriſh, and it was giuen abundantlie; Chriſt alſo is our meate, and is ſufficient to nouriſh manie, yea euen all. Manna had a pleſant, yea a maruellous taſt; Chriſt alſo ſaid that His yoke is pleaſant, Matt. 11, 30and his burden eaſie. And of him it is aptlie written; Taſt and ſee, for the Lord is ſweet. Pſa. 34, 9.Manna was pure and white; Chriſt neither cōmitted ſin, neither yet was there anie guile found in his mouth. 1. Pet. 2, 22.Manna was beaten in a mill and a morter; Chriſt, to become our meat, was knocked vponupon the croſſe & died. Manna was giuen by the waie in the wilderneſſe; and to vsus the meat of Chriſt is giuen in the Euchariſt, while we paſſe our peregrination in this world: which agréeth with the example of the deſert. Manna ceaſed, when they came to the land of promiſe; and we in heauen ſhall hauehave no néed of ſacraments. For Chriſt ſhall be before vsus, and we ſhall behold God in ſuch ſort, as he is. All theſe things declare vntounto vsus, how aptlie this ſigne is applied vntounto the thing ſignified. In the deſert, God would hauehave this meat to be giuen vntounto the Hebrues; firſt, to declare his power; to wit, that Man liueth not by bread onelie, Deut. 8, 3.but is nouriſhed by euerie thing which God hath commanded man to eat. Moreouer, his mind was to win authoritie to Moſes & Aaron, leaſt that people ſhould thinke themſelues to be deceiued by them: for they began alredie to ſuſpect the ſame.

But meat being giuen in ſuch ſort, it cauſed the promiſe and will of GOD to be beléeued. Wherefore Moſes and Aaron were no more ſuſpected of falſehood. Moreouer, God ſhewed himſelfe moſt readie of performing his couenant, wherein he promiſed to be their God; that is, to helpe them ſo often as they ſhould hauehave néed. Laſtlie, he would teach all vsus, that beléeue in him, that we ſhall not be forſaken of him, when we followe our vocation. By this means the promiſe of Chriſt is performed; Matt. 6, 33,Firſt ſeeke ye the kingdome of God, and theſe things ſhall be giuen vntounto you. They followed GOD, when he called: and he forſooke them not. And ſo he will in like maner not forſake vsus. Thou maiſt adde out of the ſaieng of Paule, that God prouided not onelie that they ſhould hauehave meat, but alſo a ſacrament. Ambroſe, writing vponupon this place, ſaith; that Manna had a figure of this myſterie, which we receiue in remembrance of the Lord. Where he verie well admoniſheth, that as we now in the Euchariſt beare in remembrance the Lords death that is paſt; ſo in Manna, and in other ſacrifices of the old fathers, the ſame death was ſhadowed to come. Moreouer he writeth, that this Manna was giuen on the Lords daie. Which I knowe not how he can prooued

20 But when as Paule ſaith; In 1. Cor. 10 6. and 11.Theſe things were our figures or examples: manie doo infer vponupon theſe words, that the ſacraments of the old fathers were ſhadowes of our ſacraments, yet not all one with them. Although forſooth it might not be, that they were both figures of our ſacraments, and had alſo all one thing with them. Aſſuredlie both the one and the other may be: for there can be no other matter of the ſacraments appointed than Chriſt himſelfe, whom Paule in expreſſe words affirmeth, that the forefathers had. But they might be called ſhadowes of our ſacraments; bicauſe they did not ſo manifeſtlie and cléerelie expreſſe the myſteries of mans ſaluation as ours doo. Againe, there is obiected againſt vsus a place out of the epiſtle to the Coloſſians, where after Paule had reckoned vp thoſe things, Col. 2, 17.which perteined vntounto the old teſtament, he addeth; Which are ſhadowes of things to come, but the bodie is of Chriſt. Herevnto I anſwer, that the ſacraments of the forefathers of right may be called ſhadowes and figures, if thou reſpect thoſe things, which were performed at their time appointed; I meane the death & paſſion of Chriſt: all which things were there repreſented to be exhibited. Yet neuertheleſſe, they offered in the meane time vntounto the fathers theſe things to be receiued by faith, ſo far foorth as was ſufficient for their ſaluation.

Thou maiſt adde moreouer, that thoſe ſacraments were ſometime to be abrogated; alſo, that ours ſhall not giuegive place vntounto latter ſacraments. Further, that the ſame, which is abrogated and made void, may hauehave the effect of a ſhadow which is paſt; but thoſe things that be firme and durable, ſéeing they be ſound, are compared to the bodie. Howbeit, thou oughteſt to vnderſtand, that the abrogating of the ſacraments of the forefathers, is onelie touching the ſignes. Laſtlie, when thou ſhalt read among the fathers, that the ſacraments of the forefathers are ſo compared with ours, that they are ſaid to be deliuered out of Aegypt, and we from our ſinne; that they obteined the land of Chanaan, and we the kingdome of heauen; they temporall kingdoms, and we grace and the holie ſpirit; and ſuch like things: thou muſt vnderſtand, that theſe men of God ment the things, which the old Iewes had outward and viſible; and that our men doo compare them to ſpirituall & heauenly gifts. Not as though theſe things were not among the Iewes, in times paſt; but bicauſe in the old teſtament, thoſe ſpirituall gifts were folden vp in theſe externe and temporall things. Neither yet doo they ſpeake on this wiſe, as though no temporall and viſible things were extant among vsus; but bicauſe we hauehave thoſe ſpirituall things more expreſſed, and larger intreated of in the new teſtament: the outward things doubtleſſe, as concerning the ſignes, far fewer; and as touching the promiſes, verie much ſtreictened.

Chryſoſtome, in an Homilie, which he wrote particularlie of theſe words of Paule, Chryſoſtome.which we hauehave now in hand, compareth the old ſacraments with the new, by a certeine ſimilitude after this maner. A painter that is to expreſſe a king, A ſimilitude of a Painter.with his horſemen, and his enimies ouercome in triumph, while the worke is yet rude or vnpoliſhed, he draweth his lines but ſlight and obſcure. The which neuertheleſſe doo conteine the whole that was deuiſed to be doone, and yet the ſame things ſo painted, are not diſcerned but of them that be verie ſkilfull. But afterward, when he hath laid it ouer with flouriſhing and goodlie colours, all things are manifeſt, and are made euident and eaſie to be knowne, of all them, that hauehave acceſſe therevnto. Wherefore he compareth the ſacraments of the old fathers vntounto the firſt portraiture, and our ſacraments vntounto the latter: ſo that, as in each ſimilitude one thing is conteined, although there happen ſome difference as touching the apparant ſhew & obſcuritie; euen ſo in each kind of ſacraments there is an equalitie with ſome difference.

21 But againe, In Rom. 8, verſe, 15.bicauſe héere ſéemeth to be ſignified a difference of the old and new teſtament, in theſe words; For yee hauehave not receiued the ſpirit of bondage to feare, but yee hauehave receiued the ſpirit of adoption, whereby we crie, Abba, Father: it ſhall not be amiſſe to ſée, with what ſpirit we are now led in the Goſpell. Vndoubtedlie, Chryſoſtome vponupon this place writeth diuerſe things as touching that matter, wherevnto I cannot aſſent. For firſt hée dooth affirme, that the Iewiſh people in olde time had not the holie Ghoſt. But ſéeing hée ſaith, that the apoſtle in this place maketh expreſſe mention of the ſpirit; he ſaith, that he dooth this, bicauſe the lawe of the forefathers being giuen by the ſpirit of God, was therefore called ſpirituall: and forſomuch as thoſe men were inſtructed by that lawe, therefore mention is here made of the ſpirit. And although in the tenth chapter of the firſt epiſtle to the Corinthians, verſe. 3.thoſe fathers are ſaid to hauehave eaten one and the ſelfe-ſame ſpirituall meat; and to hauehave droonke one and the ſelfe-ſame drinke of the ſpirituall rocke: yet will not Chryſoſtome grant, that they were partakers of the ſpirit; but he ſaith, that thoſe things were called ſpirituall; bicauſe they were giuen neither by the ſtrength of man, nor of nature, but by the power of God. And it is to be wondred at, that this father ſhuld déeme, that the people of the old time were excluded from the ſpirit of God; ſéeing we read in the 31. verſe. 3.chapter of Exodus, that Bezeleel and Aholiba were repleniſhed with the holie Ghoſt, and alſo with wiſedome and vnderſtanding, to make all ſuch things, as God had commanded to be made, in the worke of the tabernacle.

And we read, that the ſeuentie elders, Num. 11, 17. & 24.which were giuen to be helpers vntounto Moſes, were in ſuch ſort made partakers of his ſpirit, that they alſo propheſied; Ioſua. 34, 9. Iud. 6, 34. 1. Sam. 16, 14.and that Ioſua was indued with the holie Ghoſt; and that Gedeon had giuen vntounto him the ſame ſpirit; and that the ſame holie ſpirit departed from Saule: which might not hauehave béene, vnleſſe hée had had the ſame before. And what meaneth this, that Dauid ſaith in the pſalme; Take not away thy ſpirit from mee? Pſal. 51, 13. and 143, 10. and 51, 14.Againe; Thy ſpirit ſhall lead me. Againe; Confirme me with a principall ſpirit. Neither can we denie, but that Elias and Elizaeus had the ſpirit of GOD, 2. King. 2, 9.when the one deſired to hauehave the ſpirit of the other giuen double vntounto him. We read alſo, that Daniel had the ſpirit of the ſaints. Dan. 4, 9.But vntounto theſe ſo manie oracles, we will alſo adde a firme reaſon. That the fathers were iuſtified, we hauehave no doubt; and they could not be iuſtified without faith in Chriſt: but faith can neither be had, nor reteined without the holie Ghoſt. And whereas Chryſoſtome ſaith, that the apoſtle maketh mention of the ſpirit; bicauſe thoſe men were gouerned by the lawe, which was giuen by the ſpirit; that is friuolous: ſéeing the lawe cannot doo the office perteining thereto, The lawe cannot doo hir office without helpe of the ſpirit.to bring men vntounto Chriſt, which be now made affraid by the ſame; vnleſſe the power thereof be holpen by the ſpirit. For how manie Epicures and godleſſe men be there, who hearing the lawe, are neither brought vntounto Chriſt, nor yet appalled at the horriblenes of their ſinnes committed?

1. Cor. 10, 3. A place vntounto the Corinthians, expounded.22 And that place, in the tenth chapter of the firſt epiſtle to the Corinthians, muſt not ſo be vnderſtood as he thinketh: ſéeing Paule ſaith, that the ſacraments of the old fathers were the ſelfe-ſame with ours. For vnleſſe it were ſo, the reaſon of Paule (as it hath béene ſaid) might eaſilie hauehave béene made féeble. For the Corinthians might hauehave thought, that the Iewes had béene afflicted with ſo manie puniſhments; bicauſe they had no ſacraments like vntounto ours: and contrariewiſe, that they themſelues, although they ſinned, ſhould not be chaſtiſed; for that their ſacraments were more perfect: the which might be able to pacifie God, although he were angrie, and driue awaie all aduerſities which hoong ouer their heads. But ſéeing Paule ſaith, that their ſacraments were all one with ours; this place of refuge is vtterlie taken from them. And that Paule had reſpect vntounto this, we may therfore beléeue it vndoubtedlie; bicauſe he maketh mention onelie of thoſe ſacraments of the old teſtament, which anſwer vntounto our two ſacraments, omitting all the reſt, which were innumerable. For he affirmeth, that they were baptiſed as we are baptiſed; and ſaith moreouer, that they receiued one and the ſelfe-ſame ſpirituall meate and drinke, which we at this daie receiue: to ſignifie thereby our Euchariſt, or ſupper of the Lord. If thou take awaie this cauſe, thou ſhalt find no other cauſe, whie he made onelie mention of theſe two ſacraments. Further, what hauehave we in our ſacraments, which we receiue as the chiefe and principall thing? Is it not Chriſt? But the apoſtle teſtifieth, that the old fathers receiued him in their ſacraments. Ibidem. 4.For he ſaith, that They dranke of the ſpirituall rocke which followed them, and that rocke was Chriſt. We cannot drinke Chriſt without his ſpirit.But we can in no wiſe drinke Chriſt, vnleſſe togither therewith we be partakers of his ſpirit alſo. Wherefore we ought not to thinke, that the old fathers had not the ſpirit of GOD.

But thou wilt ſaie peraduenture; They had rewards and puniſhments. As though we hauehave not ſo likewiſe. For what? Dooth not Paule gréeuouſlie threaten the Corinthians, if they followe the ſinnes, which their forefathers committed in the wilderneſſe? Dooth not he ſaie, 1. Co. 11, 30.that Manie are weake, and manie fallen aſleepe, for that they had after a ſhamefull maner abuſed the Euchariſt? And dooth not he ſaie; When we are iudged, we are corrected of the Lord, Ibidem. 32.leaſt we ſhould be condemned with this world? And what? Will you ſaie that in the new teſtament alſo, there wanteth rewards promiſed vntounto the godlie? Matt. 10, 41.For if we giuegive anie thing to a prophet, in the name of a prophet, we doo receiue a prophets reward. And; Matt. 19, 29.He that forſaketh his owne, for Chriſt his ſake, ſhall receiue an hundreth fold, euen in this world alſo. But Chryſoſtome addeth, that vntounto them was promiſed a land flowing with milke and honie; but vntounto vsus is promiſed the kingdome of heauen. I grant indéed, that the old fathers had manie temporall promiſes; but yet not in ſuch ſort, as vntounto them was made no promiſe of eternall life. For Chriſt bringeth a teſtimonie of the reſurrection out of the lawe; Matt. 22, 32 Exod. 3, 6.I am the God of Abraham, the God of Iſaac, and the God of Iacob. And God ſaith vntounto Abraham; I am thy protector and thy exceeding great reward. Gene. 15, 1.And Daniel ſaith; that They ſhall riſe againe, Dani. 12, 2.which hauehave ſlept in the duſt of the earth, ſome to eternall life, and ſome to euerlaſting damnation. And Eſaie ſaith of the damned; Eſai. 66, 24.Their fire ſhall not be quenched, and their woorme ſhall not die. And to omit all other teſtimonies, which are infinite; Chriſt himſelfe is promiſed in the lawe. For he himſelfe ſaith; Iohn. 5, 46. Rom. 10, 4.that Moſes wrote of him. And Paule ſaith; that he was the end of the lawe. Beſides, there be manie ſuch other teſtimonies, both in the Goſpels, and in the epiſtles of Paule, which are all taken out of the old teſtament.

23 Chryſoſtome addeth moreouer, The forefathers were bomb to more ceremonies than we be.that the forefathers vſed outward purifiengs. Neither doo we denie, but that they were bound to a great manie more and more gréeuous ceremonies than we are: and yet are not we altogither without outward ſignes. For we alſo hauehave bread, wine, and water, as elements of our ſacraments: but one and the ſelfe-ſame Chriſt was common, both vntounto our ſacraments and vntounto theirs. Sith no man can denie, but that circumciſion was the ſacrament of regeneration; euen as our baptiſme is alſo. Circumciſion was the ſacrament of regeneration, as baptiſme is.Yea and the Schoolemen themſelues confeſſe, that originall ſinne was forgiuen vntounto the forefathers in circumciſion. Wherefore iudgement ought not ſo lightlie to hauehave béene giuen, that they had onelie outward purifiengs. But this is a great deale ſurer, when he addeth; that They reſtrained their hands from euill works, but we reſtraine both the mind and conſcience. Chryſoſtome ſéemeth alwaies to be of this mind, that the lawe forbiddeth onelie the outward worke; and that the Goſpell afterward forbiddeth anger, hatred, and luſt of the mind; and conſidereth not that the old fathers had alſo this commandement; Exo. 20, 17.Thou ſhalt not luſt; and that the prophets euerie-where require circumciſion of the hart, Deut 10, 16 Ierem. 4. 4.and that in the firſt commandement is comprehended faith, hope, charitie, and whatſoeuer perteineth to the ſpirituall motions of the mind. But whereas he ſaith, that they were driuen by feare, and we by louelove; that indéed is true after a ſort: howbeit, not ſo, as they were vtterlie without louelove, and we altogither without feare. And that is moſt vntrue of all, when he ſaith, that they performed the lawe; but we far paſſe thoſe things, which are commanded in the lawe. For as we hauehave elſe-where prooued, they themſelues that be regenerate, cannot ſo frame their works, that they can in all points ſatiſfie the lawe of God.

He addeth moreouer, that they could not be corrected and amended, otherwiſe than by ſtoning, maiming, burning, and other ſuch like kind of puniſhments: but we are onlie excommunicated, when we deſerue to ſuffer the extremeſt puniſhment that the church can laie vponupon vsus. Howbeit, he ſhould hauehave remembered, that thoſe puniſhments, which he maketh mention of, were ciuill puniſhments; which our chriſtian magiſtrates alſo doo laie vponupon ſuch as be malefactors. But they (ſaith he) had onelie in name the honour of adoption, and of children: but we hauehave it in verie déed. Certeinlie, it cannot be denied, but that God was in the old teſtament called the father of his people. For of him he ſaith; Pſal. 11, 1.that He had called his firſt begotten ſonne out of Aegypt. And Moſes ſaith in Deuteronomie; Deut. 32, 18Thou haſt forſaken God, which begat thee. And Malachie, verſe. 10.in his ſecond chapter; There is one God, and father of vsus all. And Eſaie; I hauehave nouriſhed and brought vp children, Eſaie. 1, 2.and they hauehave deſpiſed me. And dooth not Paule ſaie; VntoUnto whom apperteine the couenant and adoption: Rom. 9, 4.ſpeaking then of the fathers of the Iſraelites, of whom was Chriſt according to the fleſh. Pſal. 82, 6.I ſaid ye are gods, and children of the moſt high. They alſo called God their father, when they ſaid in Eſaie; Eſai. 63, 16.Thou art our father, for Abraham knew vsus not, and Iſrael had no knowledge of vsus. And ſo great an affection did God the father beare towards them, as he ſaith; Eſai. 49, 15.Can a mother forget hir child, but although ſhe can, yet will not I forget thee. And as Chryſoſtome hath thus written in this place; ſo hath he in other places alſo manie things like vntounto the ſame, which (as I hauehave ſaid) muſt be read warilie, and with iudgement.

24 Auguſtine, in the handling of that place, ſaith; that there is put a difference betwéene the old and new teſtament: of which the one conſiſteth in feare, and the other in louelove. He addeth moreouer, that it is without controuerſie, that the ſpirit of adoption is the holie Ghoſt: but the ſpirit of bondage, he thinketh to be that, which hath the power of death; that is, ſatan: ſéeing ſo manie are held vnderunder the euill ſpirit, as are deſtitute of grace; and being not regenerate, liue vnderunder the lawe. For they are addicted vntounto temporall things, and obeie their owne luſts: not indéed through default of the lawe, but bicauſe they themſelues are ſtrangers from Chriſt, and from God: for they cannot obſerue the lawe of God, and therefore they are both wrapped in ſinnes, and alſo diſquieted with continuall furies. He alſo ſignifieth, that of this place, there is another interpretation; as though the ſpirit ſhould here ſignifie our mind, which is ſomtime the ſeruant of luſts, and ſometime liueth vnderunder the libertie of the ſonnes of God.

But this opinion (ſaith he) cannot ſtand; The ſpirit of adoption is not our mind, but the inſpiration of God. Rom. 8, 16.bicauſe the ſpirit of adoption is a little afterward ſaid to be externall, and receiued from without; namelie, being inſpired from aboue. For ſo Paule writeth; It is the ſpirit that beareth witneſſe with our ſpirit, that we are the ſonnes of God. Which words plainelie declare, that there is a difference put betwéene the ſpirit that perſuadeth, and that ſpirit, which is perſuaded. And if this (ſaith he) be true, concerning the ſpirit of adoption; the ſame opinion alſo muſt we hauehave of the ſpirit of bondage. So that Auguſtine herein agréeth with Chryſoſtome; that they, whom he thinketh to be vnderunder the ſpirit of bondage, are quite void of the ſpirit of God. For thoſe kind of men he affirmeth not to be regenerate, and that they be alſo ſtrangers from God: yea rather addicted vntounto the ſpirit of ſatan, of whom we cannot vnderſtand Chryſoſtome to ſpeake. For out of the lawe and the ſacraments he bringeth a reaſon, why the forefathers wanted the ſpirit. But Auguſtine denieth, that this came to paſſe through the default of the lawe: What the ſpirit of bondage is.wherefore his ſaieng is more probable than Chryſoſtoms. Howbeit, herein I agrée not with Auguſtine; to thinke, that by the ſpirit of bondage is to be vnderſtood, ſatan: Two effects of the holie Ghoſt.for here (as I ſaid) are to be vnderſtood two effects of the holie Ghoſt.

The firſt is, when we are touched with the knowledge of the lawe, and remorſe of our ſins; we ſtraitwaie deſpairing of ſaluation, perceiue that we be vtterlie vndoone, vnleſſe we repaire vntounto Chriſt. So that the ſelfe-ſame ſpirit being our guide, we come vntounto Chriſt, and by faith laie hold vponupon him, and the promiſe of the merciemercy of GOD: by which meanes our ſinnes be forgiuen vsus, and we are receiued into the adoption of the ſonnes of God. Wherefore Paules meaning was, to declare vntounto the Romans; that they being now paſt that firſt ſtep, and being regenerate in Chriſt, hauehave obteined adoption: and therefore it behooued them, not onelie to liue godlie; but alſo willinglie and of their owne accord to worke vprightlie. VntoUnto this interpretation of ours, Ambroſe ſubſcribeth: for he ſaith, that the apoſtle here teacheth the Romans, that they be no longer vnderunder the lawe; Two ſteps of conuerſion.but doo now liue vnderunder faith. I iudge therefore with him, that in theſe words is ſet foorth two degrées of conuerſion.

25 And if a man doo demand as touching the people in the old lawe, In what ſtate the old Iewes were for the ſpirit of Chriſt.in what caſe they ſtood, concerning the ſpirit of Chriſt: that I thinke may be thus anſwered; to wit, if we diuide the Iewes into thrée ſundrie parts. For ſome of them were vtterlie wicked, and vngodlie; which beſides name, habitation, and outward circumciſion, had nothing common with the people of God. Theſe men I grant be vtterlie void of the ſpirit of Chriſt; yea rather they liued vnderunder the ſpirit of ſathan. On the other ſide, there were ſome excellent and holie men; as Dauid, Ezechias, Ioſias, Elias, Daniel, and manie ſuch other like; whom we can by no meanes denie, but that they had the ſpirit of the Goſpell; although (as the time required) they were compelled to obſerue manie ceremonies, and rites perteining vntounto the lawe. Againe, there be ſome others, which were weake, who, although they cannot be compared with thoſe, whom we hauehave mentioned; yet, forſomuch as they, being godlie, beléeued in the Meſſias to come, & were by that faith iuſtified; we ought not to thinke, that they were ſtrangers frō the ſpirit of Chriſt; although, by reaſon of their imperfection, the lawe challenged great power ouer them. And they were with others, as thoſe times required, compelled to be ſubiect vntounto infinite ceremonies. And this is the reaſon, whie the old fathers are ſaid to hauehave liued vnderunder the lawe, and vnderunder the ſpirit of bondage.

They had not the ſacraments of their ſaluation ſo manifeſt and cléere, as ours now are; neither had they the myſteries of Chriſt ſo commonlie reuealed, as we now hauehave in the Goſpell. Wherefore, although amongſt vsus are manie wicked men, and a great number of weake ones; yet are we ſaid to be deliuered from the lawe; both bicauſe we be deliuered from ceremonies, and for that we hauehave the ſacraments and myſteries of ſaluation obteined through Chriſt, & made more cléere and more manifeſt than theirs commonlie were. Paule alſo calleth the old fathers, litle ones; for that they liued vnderunder tutors and gouernours, and were inſtructed of the lawe, as of a ſchoolemaiſter. And when they are called ſeruants, we ought to vnderſtand, that they were profitable ſeruants. For ſuch ſeruants beare great goodwill and louelove to their maiſters; and are perſuaded, that that which is to the honour of their maiſter, ſhall alſo turne to their owne honour. But lewd ſeruants neuer refraine from vices, neither doo they anie thing well; vnleſſe they be by ſtripes compelled. Theſe their two titles, which I hauehave mentioned, Gala. 3, 24. and 4, 1.Paule ioineth togither in the epiſtle to the Galathians. For thus he ſaith; The heire, ſo long as he is a little one, liueth vnderunder tutors and gouernors, and differeth nothing from a ſeruant, when as yet he is lord of all. By which words he declareth, that the elect of God, amongſt the old fathers, were in verie déed heirs; although, conſidering the time, they were as little ones, vnderunder the forme of ſeruants, kept vnderunder the ſchooling of the lawe and elements of this world. Thus I thinke is to be thought of the old fathers.

26 But now let vsus diligentlie examine thoſe things which we touched a little before; In 1. Sam. 2, verſe 10.namelie, that our minds muſt be lifted vp from temporall things, vntounto eternall and heauenlie things: ſith in this mortall life we be ſometimes deliuered from afflictions, yet vnperfectlie. For by Chriſt we be alloted vntounto righteouſnes, and vntounto manie excellent gifts of God: but yet, we poſſeſſe all thoſe gifts of God, vnperfectlie. But when the horne of Chriſt ſhall be exalted (as ſpeaketh Anna) then ſhall all theſe things at length be fullie perfect in vsus: and that ſhall then be, Luke. 1, 69,when the Lord ſhall iudge all the ends of the earth; 1. Cor. 15, 24.and when (as Paule ſaith) he ſhall deliuer the kingdome vntounto God and the father. But this kind of expoſition (will ſome ſaie) is not proper; ſéeing it ſauoureth of an allegorie, and that it ought not to be the verie due meaning of the ſcriptures. But we muſt aſſure our ſelues, A rule.that thoſe things, that were written in the old teſtament, concerning temporall things, doo belong vntounto eternall things. In the old time God promiſed vntounto the patriarchs, that he would giuegive the kingdome vntounto Dauid and his poſteritie. And this is to be vnderſtood, Pſal. 89, 30,not onelie of Salomon; but alſo of Chriſt.

Wherefore the angell ſpeaking of him ſaid; God will giuegive vntounto him the kingdome of his father Dauid, Luke. 1, 33.and he ſhall reigne in the houſe of Iacob for euer. Alſo in Deuteronomie, GOD commanded his people, that they ſhould not take counſell of witches or ſorcerers; Deut. 18, 10 and 15.For God (ſaith he) will raiſe vp a prophet among you. The which, although it may be vnderſtood of the prophets, which neuer ſhould be wanting, of whom the people might take counſell; yet dooth Peter, in the Acts of the apoſtles, Acts. 3, 22.tranſlate the ſame vntounto Chriſt, and affirmeth, that the kingdome promiſed to Dauid, was made perfect in Chriſt. For euen ſo the promiſe of ſéed made vntounto Abraham, Gen. 22, 18in the booke of Geneſis; although it may be referred vntounto Iſaac, yet by Paule it is applied vntounto Chriſt. Gal. 3, 16.For he ſaith; It is ſaid, Not in thy ſeeds, as in manie, but in one, which is Chriſt. So that, when we refer the ſong of Anna vntounto higher matters, we offend not againſt the doctrine of the apoſtles. And why it is thus doone, the reaſon is eaſilie ſhewed. In weighing of all the benefits of God, it is méet to returne to the fountaine and head it ſelfe, from whence all thoſe things doo flowe. Aſſuredlie, the higheſt benefit of God towards mankind is Chriſt: wherefore all other things muſt be reduced wholie vntounto this root. Wherevpon Paule vntounto the Romans reaſoneth after this maner; If God gaue his owne ſonne vntounto vsus, Rom. 8, 13.how ſhall he not with him giuegive vsus all things alſo?

27 But thou wilt ſaie, that manie benefits are beſtowed vponupon the wicked, who neuertheleſſe hauehave not Chriſt for their head; neither doo they acknowledge him. I grant it: but thoſe be gifts without gift, as the poet ſaith, and make not vntounto their ſaluation, but vntounto their deſtruction. Phil. 3, 7, and 8.Euen ſo Paule vntounto the Philippians, although he had manie gifts before he came vntounto Chriſt, and euen ſuch as were not to be deſpiſed: yet he ſaith, that He accounted them for loſſes and doong. For the wicked, when they flouriſh in all wealth and abundance, are like vntounto the beaſts appointed for ſacrifices, which being found moſt fat, are ſlaine in ſhe ſhambles. But to the intent that theſe things may the better be vnderſtood, let vsus thus conclude the reaſon; God either angrie or well pleaſed, beſtoweth his benefits vponupon men. He being angrie, no man Would receiue of him, bicauſe ſuch things ſhould be no benefits, ſéeing they would worke to deſtruction, not to ſaluation. So as it is to be wiſhed, that he would giuegive thoſe things, when he is well pleaſed and mercifull: but he is not well pleaſed, vnleſſe it be for Chriſt his ſake; for which cauſe there is no perfect benefit of GOD beſtowed vponupon vsus, that hath not his rooting in Chriſt.

One and the ſame league is of the old and new teſtament.To conclude, we muſt wholie affirme, that one and the ſame couenant, betwéene God and man, is both of the old and new teſtament: in the which God promiſed, that he would be their God, and they ſhould be his people. This couenant they in the old teſtament, no leſſe had, than we in the new teſtament hauehave. And Paule, in the eleuenth chapter vntounto the Romans, verſe. 16, &cdeſcribeth that couenant to be as a plant or trée, whereof as well the Iewes as the Chriſtians be branches and boughes. And therfore he ſaith; If ſome of the branches were broken off, and thou being but a wild oliue tree waſt graffed in their place, and made partaker of the root and fat of the oliue tree, &c. Wherefore, the trée is all one, the ſtocke all one, the plant all one that beareth vsus and them. But herein is the difference; that we be branches graffed in, whereas they are naturall. Bréeflie, what difference ſoeuer is betwéene ech teſtament, that dooth euerie whit conſiſt, not in the ſubſtance of the couenant, but in the accidents. For the principall point of the old couenant was, that the true God would be indéed our God.

Afterward, there were other promiſes adioined; namelie, of the kingdome in the ſtocke of Dauid, of the poſſeſſion of the land of Chanaan, of the outward prieſthood: alſo commandements touching ceremonies and iudgements. But thoſe leaues of ceremonies, the flowers of the kingdome, and the barke of the prieſthood are now taken awaie by Chriſt, who was expreſſed in them: verſe. 7.as in the ninth chapter to the Hebrues it is diligentlie conſidered, where it is declared, that it was requiſite for the high prieſt, euerie yéere once, to enter by bloud into the holieſt place. In the which cuſtome the death of Chriſt was ſhadowed, who by himſelfe, and not by the bloud of another, entred into the true and proper holie places. Ibidem. 24.So as the apoſtle calleth all that ſtage of ceremonies and ſacrifices, the paterne of Chriſt; bicauſe (according as the time required) they ſhaped out Chriſt to the Iewes. After the ſame maner he ſpeaketh in that epiſtle of the land of promiſe; Ibidem. 4, verſe. 3, &c.This daie (ſaith he) if ye ſhall heare his voice, harden not your harts, as in the time of bitterneſſe, in the daie of temptation in the wilderneſſe.

28 Of this matter, the old prophets, After what maner the prophets applied their doctrine to Chriſt.being not ignorant, doo ſo intreat of things in their time, as they applie the greateſt part of their doctrine vntounto Chriſt: and therefore doo ſéeme ſomtimes to write more magnificallie, than the things which they treat of do require. And a man might eaſilie iudge, that the euent of things, In 1. Cor. 10, verſ. 3.otherwhiles anſwered not to their ſaiengs. In the prophet Zacharie, GOD promiſeth, Zach. 2, 5.that he would be a firie wall vntounto the citie of Ieruſalem: which thing neuer came to paſſe after the reſtitution of the temple. But a little after, the Iewes were ſo in a maner deſtroied by the Macedonians, as they were ſcarſelie euer in more lamentable caſe. Pſa. 72, ver. 9, 10, & 11.In the 72. pſalme is conteined this propheſie of the kingdome of Salomon; All kings ſhall fall downe before him, and all nations ſhall doo him ſeruice, and in the name of him all people ſhalbe bleſſed. Theſe things neuer happened vntounto Salomon, neither can they be anie other waie vnderſtood, but of Chriſt. Alſo Eſaie ſaith; Eſaie. 2, 4. & 11, 6.that So great ſhould the peace bee, that men would conuert ſpeares into ſpades, and that the wolfe and lambe ſhould couch togither. Which ſaiengs being referred vntounto thoſe times, be altogither exceſſiue ſpéeches: but they doo verie well and properlie agrée vntounto Chriſt.

Wherefore, none may iuſtlie complaine, if theſe and ſuch like things be wreſted by vsus vntounto Chriſt; ſéeing this is the iuſt and true interpretation of the ſcriptures. Neither are theſe kind of oracles leſſe agréeable vntounto Chriſt, than vntounto thoſe times, of which they ſéemed to be written. And leaſt that anie man ſhould thinke, that onelie the apoſtles or euangeliſts dare make this expoſition; let him ponder, that the Chaldaean interpretor did the verie ſame thing, who ſheweth, that by the words of the prophetiſſe; (The horne of his Chriſt ſhall bee exalted) is ment Meſſias. The other Rabbins of the Hebrues alſo doo applie not onelie that place, but alſo manie other vntounto Meſſias; eſpeciallie thoſe that were more ancient than the apoſtles and euangeliſts: vntounto whome it was ſufficient to ſhew onelie a reaſon, how that manie acts and ſaiengs in the old teſtament were referred vntounto Chriſt; thinking it néedeleſſe to go through with euerie thing.

Luke. 1, 69.Zacharie alſo, the father of Iohn Baptiſt, ſufficientlie ſawe and teſtified, that this is the true and naturall expoſition of the old teſtament, when in his ſong he ſaith; He hath raiſed vp an horne of ſaluation in the houſe of his ſeruant Dauid, as he ſpake by the mouth of his holie prophets, euen ſince the world began. Now at the length (ſaith he) God ſtirred vp the horne ſo long looked for in the houſe of Dauid: which he therefore ſaith; bicauſe Chriſt deriued his petegrée from the familie of Dauid. When the horne of Chriſt ſhall be exalted. 1. Cor. 15, 25.But when ſhall this horne be raiſed vp? Certeinlie it is euen now alreadie lifted vp, bicauſe Chriſt dooth preſentlie alſo reigne at the right hand of his father. But he ſhall then at the length be euidentlie & magnificallie aduanced, when hee ſhall iudge the whole world, and ſhall deliuer the kingdome to God the father, when as all things ſhalbe put vnderunder his feete. For (as ſaith the authour of the epiſtle to the Hebrues; Hebr. 10, 13.) All things are not yet ſubdued vntounto him, but they ſhall then be ſubdued, In Gen. 27. verſe. 28. Why heauenlie good things are ſhadowed by temporall.when as death the laſt enimie ſhalbe deſtroied.

29 Wherefore, vnderunder temporall bleſſings was comprehended the ſumme of all felicitie, that godlie men are to wait for by Chriſt: and it is after that ſort deſcribed, bicauſe it muſt be expreſſed, forſomuch as it is promiſed vntounto vsus. But there lacke words; for that, ſéeing it cannot be perceiued by mans vnderſtanding, there is no word properlie attributed to expreſſe the ſame. Neither is the power of mans words ſuch, as it can be able to expreſſe thoſe diuine and celeſtiall things. Yet, to the intent we might be ſtirred vp, to deſire the ſame; the holie Ghoſt hath of his merciemercy prouided to hauehave it ſet foorth vntounto vsus, by theſe words of terreſtriall felicitie; which may beſt agrée with the capacitie of man. Which thou maiſt perceiue almoſt in all the prophets, when they take in hand to deſcribe the kingdome of Chriſt: for there they deſcribe an abundance of all good things. Pſal. 2, 8.Of which things to rehearſe ſome, they ſaie, that the dominion of his kingdome ſhall moſt amplie be extended; Eſaie. 9, 7. & 2, 4. & 11, 6. & 60, 18. & 65, 20. & 25, 8.there ſhalbe no end of peace; nations and people ſhall no more fight one againſt another; of their ſwords and ſpeares they ſhall make ſieths, plough-ſhardes, and ſpades. Yea they adde, that the woolfe and the lambe ſhould dwell in one place togither. Alſo, that wearing and waſting ſhall be no longer; that the infant and old man ſhall fulfill their daies; that ſorrows ſhalbe taken awaie; yea, that God ſhall wipe awaie teares and wéeping.

Which ſaiengs of the prophets, when they be obiected vntounto vsus by the Iewes, who, by ſuch kind of arguments would prooue that our ſauiour Ieſus is not Meſſias: we muſt ſo vnderſtand them, as we acknowledge that there be two commings of Chriſt; the firſt (I meane) and the ſecond. Further, that ſome things be had, either in their full and perfect poſſeſſion; or elſe, onelie by participation, and a certeine taſte and féeling begoon. So that, as touching the firſt comming, we will anſwer; that theſe proſperous and happie ſucceſſes are not due vntounto vsus: naie rather, it was foretold vsus otherwiſe by Chriſt himſelfe, that his people ſhould be deliuered into the ſynagogs, that they ſhould be brought before kings and rulers; and (as Paule ſaid) All that will liue godlie in Chriſt Ieſu, Mat. 10, 17. 2. Tim. 3, 12.ſhall ſuffer perſecutions. But in the ſecond comming of Chriſt, we hauehave a full and abſolute felicitie; the which ſhalbe altogither heauenlie. Mat 22, 30.For Chriſt teſtifieth; that We in the kingdome ſhall be like vntounto angels, which neither marrie, nor be married. And yet is it deſcribed vntounto vsus, as if it were temporall and earthlie; and that not alonelie in the old teſtament, but in the new: Luke. 12, 37.where Chriſt ſaith, that he would prouide for his elect, to ſit downe, and that he paſſing by, will miniſter vntounto them.

And in the 19. chapter of Luke, he ſaid; Ibid. verſ. 36Wee be like men that expect their Lord, when he will returne from the marriage. Wherein Chriſt is deſcribed to hauehave gone vntounto his father; howbeit, as vntounto a marriage feaſt. Wherefore, we now wait for him, vntill his ſecond comming. And the felicitie, which he now enioieth, is called by him, a feaſt and marriage. Howbeit, this felicitie, which now Chriſt hath, and we héerafter ſhall hauehave; we, by a certeine participation, hauehave in the meane time while we liue héere: for Paule ſaith, that We by hope are ſaued. So that now we inioie and hauehave the tranquillitie of conſcience; Rom. 8, 1.For we knowe that there is no damnation to them that be in Chriſt Ieſus. We hauehave moreouer peace towards God, vntounto whom, before we were moſt hatefull: whereof Paule warneth vsus vntounto the Romans; We being iuſtified freelie, Rom. 5, 1.are at peace with God. Alſo, we by the holie Ghoſt, hauehave receiued the gift of grace, and notable vertues, alſo brotherlie charitie, than which nothing is more excellent in the world, the riches of the word of God, and of the holie ſacraments, and the generall publiſhing of the Goſpell; whereby we be declared to be reconciled vntounto God, and abſolued from ſinnes.

30 And through this deſcription, which the holie ſcripture vſeth, (by theſe temporall good things, to ſhadowe heauenlie things, which we looke for) we not onelie inioie this commoditie; that we are led by the hand vntounto the knowledge of them: but we alſo, in the meane time, acknowledge almightie GOD to be the diſtributer, as well of that felicitie, as alſo of theſe temporall good things. VntoUnto which doctrine if thou adioine that notable title of GOD; namelie, that he is the helper in neceſſities; thou maiſt moſt effectuallie conclude, that we alſo muſt hope, that we ſhall not be left deſtitute, euen of theſe temporall good things, when they ſhall be méet for vsus. Pſal. 55, 23. 1. Pet 5, 7.Wherefore, by the admonition of Peter and Dauid, we will caſt all our carke and care vponupon God: which vnleſſe we doo, we ſhall not be far from the deteſtable crime of ſacrilege. For otherwiſe, we ſhould challenge vntounto vsus thoſe things, which God would hauehave to reſt and be intire vntounto himſelfe. If it be the office of GOD, to take the care of vsus; he that taketh awaie the ſame from him, may be accuſed of the rooberie of holie things. Howbeit, we muſt not through this argument, ſecurelie leaue off from praieng moſt feruentlie, for the obteining of theſe things at Gods hands. For he that hath promiſed the ſame, hath commanded, that we ſhould deſire our dailie bread of the father.

Matt. 6, 11.Beſides this, we will labour; neither will we leaue off the works that we be inioined to doo: in dooing whereof, we ſhall be aſſured, by the promiſe of Chriſt, that theſe things alſo ſhall be caſt vponupon vsus. For he ſaith; Firſt ſeeke the kingdome of God, Ibidem. 33,and all things ſhall be giuen vntounto you. They all ſéeke the kingdome of God, which walke in their vocation. For all the vocations of chriſtians do hold it their dutie, to ſpread far abroad and eſtabliſh the dominion of Chriſt. VntoUnto all ſuch, as thus applie themſelues, Chriſt teſtifieth; that All theſe other things, which ſerue for liuelihood, ſhall be added. And this is not to be vnderſtood onelie of them, which labour in preaching of the Goſpell (which is the principall dutie of apoſtles and miniſters of the church:) but alſo as touching all them, which ſerue Chriſt in their vocation. Thou ſéeſt therefore, By temporall puniſhments are deſcribed the eternall. verſe. 27.how profitablie the euerlaſting good things are deſcribed by temporall things; which in like maner thou maiſt vnderſtand to be doone, concerning puniſhments. In the 19. chapter of Luke, there is a ſaieng touching thoſe wicked men, which would not hauehave Chriſt to reigne as king ouer them; Bring them, and ſlaie them before me.

But it is certeine, that at the daie of iudgement, neither the ſoules ſhall be conuerted into nothing; neither that men, being raiſed againe, ſhall be depriued of their corporall life: but, vnderunder that deſcription is expreſſed vntounto vsus, the laſt ſentence of thoſe that ſhall be condemned. And euen ſo thou maiſt vnderſtand that, which is ſpoken of the ſtate of hell fier; Matt. 22, 13.There ſhall be weeping and gnaſhing of teeth: when as now, the ſpirits, which be tormented in hell, hauehave neither téeth nor eies, in the which gnaſhing and teares may hauehave place. Neither are we anie otherwiſe to vnderſtand that, which is written of that rich glutton, whoſe toong was tormented in the flame with extreame paine. Luke. 16, 24.All theſe things no doubt muſt be vnderſtood metaphoricallie. But the goodneſſe of God had this bleſſing (to wit, as well ſpirituall felicitie, and heauenlie happines, as alſo the neceſſarie vſe of things temporall, which we for the merits and worthineſſe of Chriſt doo receiue) not onelie laid vp in his ſecret treaſure, before all worlds, and beſtoweth the ſame vponupon vsus in time conuenient; but alſo he prouided, that by his prophets and holie ſcriptures, it ſhould be deliuered vntounto vsus by apt words, and by figures moſt effectuall, and moſt profitable to teach.

31 But yet it ſéemeth to be doubted, In Gen 15. towards the end.whether the Iewes of our time, which giuegive no credit vntounto Chriſt, hauehave anie right in this league, which is made with Abraham and his poſteritie; to wit, whether they be conteined therein; or elſe, whether they are vnderſtood to be vtterlie excluded from the ſame. This (in my iudgement) ought thus to be expounded; if the league hauehave Chriſt for the foundation and ſubſtance thereof, now are they by ſuppoſition ſtrangers from the ſame. Further, in this league are conſidered the ceremonies, and the holie rites: the which being now, ſince the comming of Chriſt, aboliſhed; although they be at this daie reteined by the Iewes, doo nothing at all make vntounto this couenant. Naie rather, if they be kept, they are againſt it; bicauſe they gaine-ſaie Chriſt, which is the principall ſubſtance of the couenant. Wherefore in act, and in verie déed, we denie that they at this daie be conteined in this couenant. VntoUnto whom neuertheleſſe we denie not that, Rom. 3, ….which Paule dooth grant vntounto them; namelie, that the word of GOD is committed vntounto them: for we ſée, that by a certeine woonderfull prouidence of GOD, the holie bible is kept among them. And if ſo be they beléeue not, that diſanulleth not, but that they are to be receiued, being as yet adorned by ſo excellent a benefit of GOD.

Furthermore, whereas Paule, in the eleuenth chapter to the Romans, verſe. 25.propheſieth of them, that they ſhall be conuerted, when the fulneſſe of the Gentils is come in; and calleth them enimies for our ſakes; and beloued, bicauſe of the fathers; and ſpeaketh of them, when as they were now departed from Chriſt: this alſo (me thinketh) is to be attributed vntounto them; namelie, that the promiſe of God, as concerning that generation, is not yet cléerlie taken awaie. For by the power of the promiſe, God continuallie calleth ſome of them; and it is thought, that hereafter he will more fullie call them. Againe, we acknowledge with Paule, that the ſame good oliue trée, from whence they being cut, and graffed againe, is more proper vntounto them, than vntounto vsus: for they are not onelie graffed in by the predeſtination of God, as we be; but they are more néere to Chriſt, in reſpect of the fleſh; and their ſtocke is more néere knit vntounto him, than ours is. Rom. 1, 16.Wherefore Paule ſaith; To the Iew firſt, and to the Greeke. For the which cauſes the apoſtle ſpeaking of them, yea euen when they were ſwarued from the truth, ſaid, that he was excéeding ſorrowfull for their deſtruction; forſomuch as to them belonged the fathers, Rom. 9, 2, and 4.the adoption, the glorie, the teſtament, and the promiſe. All which things are not ſo to be interpreted, as though the Iewes doo now in act perteine to the league; but are ment as touching them, which of their ſtocke are to be adopted into that league. Theſe things be thus ſpoken of their kindred, that is, of their nation, as it had the old fathers, apoſtles, and thoſe that were afterward to beléeue; and not particularlie for euerie Iew: as who would ſaie, that they ſhould be verified of the vnbeléeuers and obſtinate.

In Rom. 11 verſe. 30.32 The works of GOD are ſo ordered, as they eaſilie helpe, and by no meanes hinder one another. The works of God doo helpe one another.Therefore, the blinding of the Iewes, although in them it be ſinne; yet in that it is the worke of God, it had a good end; namelie, the conuerſion of the Gentils: and the conuerſion of the Gentils ſhall helpe, towards the ſaluation, which ſhall be giuen vntounto the Iewes; for it ſhall prouoke them to enuie. And in the meane time, vntill this come to paſſe, It is a woonderfull worke of God, that the Iewes endure euen vntounto this daie.let vsus conſider with our ſelues the woonderfull worke of God: they as yet continue, and are kept in ſo great aduerſities, and in ſo diuers and gréeuous captiuitie and diſperſion; they hold ſtill their religion, as much as they may; they exerciſe themſelues in the holie ſcriptures, although they vnderſtand all things corruptlie. Doubtles, no ancient Troians, Lombards, Hunnes, or Vandals, hauehave ſo held ſtill their owne, as they could be diſſeuered from all other nations, in ciuill life and religion; and could ſhew their originall & hiſtorie ſet foorth in moſt true writing; and being euerie-where diſperſed (as they were) could neuertheles kéepe their owne ordinances. Which, forſomuch as it ſo continueth among the Iews, it is vndoubtedlie a ſingular worke of GOD, and bringeth vntounto vsus no ſmall commoditie; The Iewes are witneſſes of out bookes.ſince they are witneſſes of our bookes, which they carrie about with them as their owne, and authenticall. And that dooth Auguſtine alſo note. For, vnleſſe that people were yet ſtill remaining, the Ethnike philoſophers might ſuſpect; that theſe things are of our owne inuenting, which we beléeue and preach, as touching the creation of the world, of Adam, of Noah, of Abraham, of the patriarchs, kings, and prophets. So as they are doubtles all this while perpetuallie preſerued of God, for ſome ſaluation to come.

Common Places, Part 2 · Chapter 16

p. 582The xvj. Chapter. Of the likeneſſe and vnlikeneſſe of the Old and New league or couenant.

The xvj. Chapter. Of the likeneſſe and vnlikeneſſe of the Old and New league or couenant.