Common Places — Peter Martyr Vermigli

Common Places · Peter Martyr Vermigli

The ſeuenth Chapter. Of Sacramentes, and namelie of Circumciſion.

THe worde which ſignifieth a Sacrament in Hebrew is Sod and Razi. In Rom. 4 ver. 11. Looke In Gen. 17. Look Epiſt. 18 vntounto the brethren of Polonia. Verſe. 16.The firſt of theſe wordes is common vntounto all ſecretes and hidden things, & is more in vſe. And the other Eſaie vſed in the xxiiij. Chapter when he ſaid: Razi-li Razi-li, that is, a ſecret vntounto me, a ſecret vntounto me. Daniel alſo in his ſecond Chapter, ſetting downe the interpretation of a myſterie vſeth the ſelfeſame word. Such is the nature and condition of Sacramentes, that they containe things hid, knowne yet vntounto ſome, but not vntounto all. And from this Etimologie the Gréeke worde foreign differeth not much, which is deriued foreign: that is, becauſe wée ought to kéepe things cloſe inwardlie. After ſuch a ſort were y^e myſteries of Ceres Eleuſina in y^e Countrie of Athens, The myſteries of Ceres of Eleuſis.which were opened vntounto none but thoſe who had bin firſt inſtructed. And they are called foreign, to whoſe ſecreſie theſe things are committed. Chryſoſt. Rom. 11. 25Chryſoſtome when he interpreteth the xj. Chapter of the Epiſtle of Paule to the Romans, where Paul ſaieth, that he writeth a myſterie of the Iſraelits, partlie blinded and partly to be reſtored, ſaith, that a myſterie ſignifieth a thing vnknowen, and vnſpeakable, & which hath in it much admiration, and which is aboue our opinion. The ſame father when he interpreteth the ſecond Chapter of the firſt Epiſtle to the Corinthians, 1. Cor. 2. 7.where it is ſayd: We ſpeake wiſedome in a myſterie, thus writeth: It ſhould be no diuine or perfect myſterie, if thou ſhouldeſt adde anie thing of thy ſelfe. VntoUnto diuine myſteries muſt nothing bee add….By which wordes it is manifeſt, howe much they are to be blamed which at their owne pleaſure and iudgement ordaine Sacraments, and from that which Chriſt himſelfe hath ordained, plucke awaie what they will. Thoſe wordes of Chryſoſtome doe manifeſtlie reprooue them. Neither let them thinke themſelues to be anie thing relieued, by ſaying that he ſpeaketh of that myſterie which is found in the holie ſcriptures, whervnto he ſaieth nothing muſt be added nor taken awaie: Forſomuch as the Sacraments whereof we intreate are of no leſſe weight than the holie Scripture. The ſacraments of the ſame weight that be the holie ſcriptures.For they (as Auguſtine verie aptlie ſaieth) are the viſible wordes of God. Furthermore Chryſoſtome expounding the place before alleaged ſaieth, that we in the Sacraments ſée one thing, beléeue another thing, beholde with our ſenſe one thing, & vnderſtand in our mind another thing. The faithful and the vnfaithful are not affected both after one maner towards the ſacramentsWhereof it followeth, that all are not after one and the ſelfe ſame maner affected towardes theſe myſteries. For an Infidell when he heareth that Ieſus Chriſt was crucified, thinketh it to be a thing fooliſh and of no value. But the faithfull man acknowledgeth in that myſterie, the moſt high power and wiſedome of God. If an Ethnick heare that Chriſt was raiſed from the dead, he will thinke it to be a fable. But a Chriſtian not onelie beléeueth that the ſame was done, but alſo will not doubt but that he himſelfe as a member of Chriſt ſhall one daie be raiſed vp from the dead. Afterward Chryſoſtome commeth to the viſible Sacrament, and ſaith: If an Infidel ſée Baptiſme, he wil iudge that there is but water onelyonly: but the faithfull beholdeth the waſhing of the ſoule by the bloud of Chriſt. And in the Euchariſt by the ſenſes is knowen onelie the bread and wine: but the beléeuers referre their minde to the bodie of Chriſt. Hereunto he applyeth a ſimilitude of a Booke. A ſimilitudeFor if an vnlearned and rude man that cannot reade a worde, ſhould light vponupon a Booke, he onelie may behold and woonder at the prickes, figures and colours, but the ſenſe and vnderſtanding of them, he cannot finde out: but he which is learned, draweth from thence either Hiſtories, or elſe other things pleaſant and worthie to be knowen. Now that we hauehave declared the interpretation of the Gréeke and Hebrew worde, there reſteth that wée ſpeake ſomewhat of the Latine worde. Among the auncient writers Sacramentum, that is, What y^e Latins hauehave ſignified by the word ſacrament.a ſacrament, ſignifieth a bond which paſſed betwéene men by an othe. Wherefore we are accuſtomed to ſaie, Sacramento cum aliquo contendere, that is, to contend with a man by an othe, and Sacramentum militare, that is, an othe which a man taketh when he goeth to warfare. And perhaps theſe our myſteries, are therefore called Sacraments, becauſe in them God bindeth himſelfe with couenants and promiſes, being after a ſort ſealed: and we on the other ſide binde our ſelues vntounto him. The treatiſe nowe is not of ſacraments in generall.Now then we treate not of a myſterie or Sacrament generally, whereby (as Chryſoſtome ſaieth) is ſignified anie thing that is vnknowen and vnſpeakable, which hath in it much admiration, and is beyond our expectation: for after that maner, there are a huge number of Sacraments. For ſo the Natiuitie of Chriſt, his Reſurrection, the Goſpell, the blinding of the Iewes, the calling of the Gentils, and manie other things may be called Sacraments. But we ſpeake of Sacraments after that maner that Paule ſpeaketh of Circumciſion.

2 Now becauſe we hauehave ſufficientlie ſpoken of the worde, The definition of a ſacrament.we will adde the definition of a Sacrament, and this definition is moſt receiued. A Sacrament is a viſible forme, or viſible ſigne of an inuiſible grace. What a ſigne is.And that is called a ſigne, which beſides the forme which it offereth vntounto the ſenſes, bringeth ſome other thing into our knowledge. The diſtinction of a ſigne.And a ſigne (as Auguſtine writeth and the maiſter of the ſentences affirmeth) is diuided into a naturall ſigne and a ſigne giuen. Smoke is a naturall ſigne of fire, and cloudes a naturall ſigne of raine. But a ſigne giuen and deuiſed at our owne will, is diuerſe, as Letters, Words, Geſtures, Beckes, and manie ſuch like. And theſe ſignes may pertaine to diuers and ſundry ſenſes. But conſider that the things which are ſignified, are eyther paſt, preſent, or to come. The tables of the law, Hebr. 9. 4. Things ſignified are diſtinguiſhed by thrée ſundrie times. Gen. 9. 20.Manna, & the rod of Aaron which were kept, ſignified things paſt: for God woulde hauehave them to remaine as certaine monuments of things paſt. Other ſignes betoken things to come, as the rainebowe in the Clouds, which was giuen in the time of Noe, Iud. 6. 36.the fléeſe of Gedeon, and the ſhadow of the ſunne, which in the time of Ezechias the King, Eſa. 38. 8.went backward. Exod. 28.Sometimes things preſent are ſignified, as in the garments of the Prieſtes, in the apparell of the Leuites, in the ornaments of Magiſtrates, & in the myracles of Chriſt. For all theſe ſignified the preſent power of God. Our ſacraments are viſible ſignes, not in déede of their owne nature, but giuen vntounto vsus by the will of God: and they pertaine to manie ſenſes. For the wordes which are ſet forth in the Sacraments, are receiued with the eares, but the notes and outwarde ſignes are perceiued either by ſight or féeling, or ſmelling, or taſting, howbeit the matters thēſelues do make demonſtration of things preſent, and things paſt, and things to come. For the death of Chriſt which is now paſt is repreſented in them: and ſo is the promiſe and gift of God, which in the minde and by faith is preſentlie imbraced, and ſo is the purenes of life, and mortification, and duties of charitie, which are afterward to be perfourmed of vsus. By theſe it is manifeſt, what maner of ſignes we account Sacraments to be. But it maie ſéeme to be better to take the definition out of Paul: The definition of a ſacrament out of a place of Paul. Rom. 4. 11.namelie to ſaie, that ſacraments are foreign, that is, ſealings vp of the righteouſneſſe of faith. For they ſeale the promiſes, by which (ſo that faith be adioined vntounto them) we are iuſtified. If a man demaund, what it is that God promiſeth vntounto vsus: What is the chiefeſt promiſe y^t is ſealed in a ſacramentto anſwere briefelie, it is, that he will be our GOD: the which when it comes to paſſe, ſaueth vsus, and maketh vsus bleſſed and happie. This is the promiſe, which is by diuerſe outward ſignes ſealed in the Sacramentes. And this wee hauehave in the Booke of Geneſis the 17. Gen. 17. 10Chapter, where circumciſion is giuen, whereby was confirmed the couenant made betwéene God and Abraham. Iere. 31. 33.The ſumme of that promiſe was (as we hauehave ſaide) that God woulde be his God, and the God of his ſeede. The verie which thing Ieremie alſo teſtified as touching the new couenāt of the Goſpell, where he ſaith, that the lawes ſhould not onelie be written in the bowels and hearts of the beléeuers, but alſo that GOD would be vntounto them their God: and they againe on the other ſide, ſhould be vntounto him his people.

Sacraments conſiſt of two things.3 That alſo we will allowe, which is commonlie ſaid, that the Sacramentes conſiſt of two thinges, namelie, of outwarde ſignes, which the Schoolemen count for the matter: and of the thing ſignified, which is chiefelie expreſſed by the words adioyned vntounto the ſignes, whence we maie gather the forme. Which is not ſo to be vnderſtood, as though thoſe things which are ſignified, are bound to the outwarde ſignes or lie hidden vnderunder them: otherwiſe as manie as ſhould receiue the outward elements, ſhould together therewithall receiue the things ſignified. And it is neceſſarie, Some Analogie muſt be kept betwéene the figure and the thing ſignified.that betwéene the ſigne and the thing ſignified, there be kept ſome analogie, that is, proportion and conueniencie: for if ſignes had no ſimilitude with thoſe things that are ſignified, then ſhoulde they not be ſignes of them. And yet notwithſtanding, with this conformitie is to bee kept a diuerſitie betwéene that which is ſignified and thoſe thinges which ſignifie. Which Auguſtine moſt manifeſtlie teacheth againſt Maximinus the Arrian, A diuerſitie to be kept between the ſigne and the thing ſignified.in his third booke, where hee ſaith, that Sacramentes are one thing, and ſignifie another thing: whereby oftentimes it commeth to paſſe, Many times are things ſpoken of ſignes which are not agreable to their nature. A place one of the 1. Iohn. 5. 7that thoſe things which are attributed vntounto the ſignes, agrée in no caſe with the nature of them, but onelie are to bee referred vntounto the things by them ſignified. And he citeth a place out of the Epiſtle of Iohn, where this matter is manifeſtlie ſhewed: for he ſaith, that there are thrée things which beare witneſſe, Bloud, Water, and the Spirit, and theſe thrée (ſaith he) are one. This can by no meanes be true, if we hauehave a conſideration to the nature of bloud, water, and the ſpirite; for theſe indéede are not one (as they vſe to ſpeake) in eſſence, or in kinde. But this verilie agréeth to the father, the ſonne, and the holie Ghoſt, which are the thing ſignified: And that which Auguſtine here writeth we maie eaſilie perceiue in the Sacraments which we nowe intreate of, wherin the outward ſigne and inward matter of the Sacrament hauehave their properties aſcribed one to an other. Nowe that I hauehave ſufficientlie ſpoken of the name, and definition, and alſo of the matter, and forme of the Sacraments, there reſteth to ſpeake of the finall and efficient cauſe of them. The end of ſacramentsThe ende for which the Sacraments were inſtituted, is, that our minde being admoniſhed by the ſenſes, might bee ſtirred vp, and by faith take holde of the promiſes of GOD: and ſo be inflamed with a deſire to attaine vntounto them. For we ſée, that ſignes tende to no other end, but to tranſferre and to imprint thoſe things, which we our ſelues hauehave in our mindes, into the mind of an other man: that thereby he maie be made the more certaine of our meaning and will. And this is not commonlie doone but in matters of great weight. For if they be but light matters, To things of great weight are added ſignes.wee are not accuſtomed to confirme them with ſignes: but in things of great importance, they are commonlie vſed. As when princes are conſecrated, when matrimonies are contracted, when barganinges and giftes, or other like couenaunts of great weight are made: for we deſire to hauehave them to the vttermoſt witneſſed, and to be knowen, not onelie by reaſon, but alſo by the ſenſes.

The efficient cauſe of ſacraments is GOD.4 But there can bee no other efficient cauſe of the Sacraments giuen, but either God, or our Lord Ieſus Chriſt, who alſo is verilie GOD: and of them ought wee to hauehave an euident teſtimonie out of the holie Scriptures. Which is moſt plainelie declared, by the definition which we hauehave nowe ſet foorth: for thus we defined them; namelie that Sacraments are ſignes not in déed naturall, but giuen and that by the will of God. And this his will cannot bee made knowen vntounto vsus, but onelie out of the holie ſcriptures. And therfore it is no hard matter to knowe howe manie there are in number in the newe Teſtament. How many ſacraments of the newe Teſtament there be. Look part 3 pl. 8. ar. 9. &c New found ſacraments excluded.We ſée that Chriſt inſtituted Baptiſme, and the Euchariſt: but the other Sacraments with the ſchoole diuines ſet foorth, cannot by the worde of GOD be prooued to be Sacraments. Wée ſpeake not this, as though wee denie that matrimonie is to be had in reuerence, or that the inſtitution of miniſters is to be retained ſtill, or y^e pennance is to be doone: although we reiect auricular confeſſion, and other the abuſes thereof, and denie it to be a Sacrament, otherwiſe euen we alſo doe highlie eſtéeme thoſe things, but not as Sacraments. Neither miſlike we with that confirmation, whereby children when they come to age ſhould be compelled to confeſſe their faith in the Church, and by outward profeſſion, to approoue that which was doone in Baptiſme when they vnderſtoode nothing: but yet in ſuch ſort, that of ſuch an action wee frame not a Sacrament. But as touching extreme vnction, it is manifeſt, that it nothing pertaineth vntounto vsus: eſpeciallie ſéeing it had no longer anie force, than whileſt the giftes of healing were extant in the Church. And for as much as thoſe giftes are nowe long ſince taken awaie, it were a follie to kéepe ſtill a vaine ſigne thereof. Neither yet did Chriſt commaund, that this vnction ſhould be perpetuallie vſed in the church. But thoſe other things, which we before ſpake of, although they maie ſtill be retained with profite, yet are they not properlie Sacraments, either bicauſe they hauehave not outward ſignes, or becauſe they want manifeſt words of promiſes: Why beſides Baptiſme & the Euchariſt the reſt are not ſacraments properlie.which ſhould by a viſible ſigne be ſealed: or elſe becauſe there is no commaundement of God extant, whereby we are bound to obſerue thoſe things. Baſilius in his booke de ſpiritu Sancto, where he reckeneth vp the traditions of the Church, maketh mention of the ſigne of the croſſe, wherewith wee ought to defende our ſelues: and that vponupon the Sundaie, and from the reſurrection vntounto the feaſt of Pentecoſt they ſhoulde worſhip vpright and ſtanding. Baſil reckoneth holy vnction among the TraditionsAmong others alſo he reckeneth holie vnction. Hereby wee ſée that this father helde not, that this vnction is had out of the holie Scriptures, which our aduerſaries raſhlie doe. Further by his words we gather of how great weight it is, ſince it is accounted but of the ſame value with thoſe things which hauehave now long ſince growen out of vre.

5 Nowe let vsus ſée, The effects of the Sacraments.what be the effects of the Sacraments. The maiſter of the ſentences, in the fourth booke, in the firſt Diſt. putteth thrée effectes of the ſacraments: for he would, that as men for pleaſure ſake hauehave made themſelues ſubiect vntounto things ſenſible and inferiour vntounto themſelues, ſo nowe they ſhould for pietie ſake doe the ſame, that of a certaine modeſtie, or (as they ſpeake) humilitie, they ſhould ſuffer themſelues to be made ſubiect vntounto theſe viſible ſignes of the Sacraments. We are not by the ſacramēts made ſubiect vntounto Creatures.But herein he ſéemeth not to ſay well. For by the Sacramentes wee are not made ſubiect vntounto creatures, neither ought we to worſhip them: onelie the mind is there erected vntounto God, that man maie be reſtored vntounto his old dignitie: for he is ſet to be aboue all things, which are ſeene, and not to be ſubiect vntounto them. The ſecond effect he putteth, to be of inſtruction, that by the outward ſignes we ſhould bee inſtructed of heauenlie things. In Sacraments we are inſtructed as touching diuine thingsWhich alſo we vndoubtedlie affirme. Laſtlie he ſaith, that therefore they were inſtituted, that we ſhould not bee idle: but bee profitablie exerciſed in true ceremonies, caſting awaie ſuperſtitions. But this, vnleſſe it be declared, is not verie plaine: for we are ſufficientlie occupied in beléeuing, praying, reading of the word of God, and doing good to our neighbours. But outward ceremonies, although they be inſtituted of God, yet without faith they nothing profite: wherefore the exerciſing of them doeth not of it ſelfe pleaſe God. Howbeit if faith be preſent ſuperſtition can take no place: For faith hath alwaies a regarde vntounto the word of God: And ſo after this maner they maie be called exerciſes of faith, and of pietie, and bee counted acceptable vntounto GOD. But wee will after a better ſort, Other effects.ſet foorth theſe effectes of the Sacraments. Firſt we ſaie, that they inſtruct vsus: which thing is alreadie ſaide. Secondlie, The kindle in vsus a faith and deſire of the promiſes.that they kindle in vsus, faith, and a deſire of the promiſes of God. Thirdlie, that they knit vsus together in a more ſtraiter bonde of charitie, for that we doe all take vppon vsus the ſelfeſame myſteries. And to thoſe maie two other effectes alſo be added: for by the ſacraments we both are ſeparated from other ſectes, By the Sacraments we are ſeparated from other ſects.and alſo are admoniſhed to lead an holie life. But touching grace, whether it be giuen by the Sacraments or no, we ſhall afterwarde ſée. Theſe things being thus ſet downe, there are two things which are contrarie & repugnaunt vntounto the nature of the Sacraments. Two things repugnant vntounto Sacraments.The firſt is, if we attribute too much vntounto them: for by that meanes is Idolatrie eaſilie brought in: when that which belongeth vntounto GOD onelie, is aſcribed vntounto a creature. And if at anie time the ſacraments are ſaide either to ſaue or to remitte ſinnes, or anie ſuch like things, the ſame ought to bee vnderſtoode, of the thing ſignified, & not of the ſignes: for theſe things onelie procéede of the promiſe and liberalitie of God, which is ſealed vntounto vsus by viſible ſignes. VntoUnto the ſacraments are ſometime attributed thoſe things which belong vntounto the thing. Who be ſacramētariesAnd oftentimes it happeneth, that both the ſcriptures & the fathers, ſéeme to attribute vntounto the ſignes, thoſe thinges which onelie belong vntounto the promiſes. But nowe they which after this maner attribute more than is meet vntounto y^e ſacraments, maie be called Sacramentaries, becauſe they put too much affiance in them. They are not bare ſignes.The other thing which we ſaide is repugnant vntounto the nature of Sacramentes, is, when we count them to be nothing but bare & naked ſignes. For by that meanes, they ſhoulde nothing differ from Tragicall and Comicall ſignifications, and from colours and garments. Neither are they onelie ſignes of our actions, but alſo of the promiſe, and of the will of GOD, and are ſealings thereof. And the holie Ghoſt doth no leſſe vſe theſe ſignes to ſtirre vp our heartes, than hee vſeth the words of God which are in the holie ſcriptures. The differēce betwéen a ſacrament & a ſacrifice.And hereby alſo we maie ſée, that they likewiſe are againſt the Sacramentes, which will hauehave them to be ſacrifices: for the nature of a ſacrifice is, to bee offered of vsus vntounto God: but the nature of a ſacrament vsus, to be offered of God vntounto vsus. I confeſſe in déede, that in the celebration of the Supper of the Lord, are contained thankſgiuing, almes, praiers, & other ſuch like things, which may hauehave the conſideration of a ſacrifice. But we denie, that the verie ſacrament of the Euchariſt may properly be called a ſacrifice: The ſacrificers offer not vp Chriſt vntounto God the Father.and much leſſe is that to be borne withall, which the ſacrificing Prieſts make their boaſt of, namely, that they offer vp vntounto God the body of Chriſt. Our Lord hath offered vp himſelfe, neyther hath he néede of any other to offer him vp.

6 Now that we hauehave well conſidered all theſe things, we néede not manie words to expreſſe the inſtrument, whereby the thing of the Sacrament is receiued. Rom. 4. 11.For Paul hath moſt manifeſtlie declared it, when hée ſaid That circumciſion is the ſeale of the righteouſneſſe of faith: for it is faith, By what inſtrument the thing of y^e ſacrament is receiued. Iohn. 15. 3.whereby the righteouſneſſe, which is ſignified in the Sacrament, is receiued of vsus, for neither can our ſenſe or reaſon thereunto attaine. Auguſtine, expounding thoſe words of Iohn, AuguſtineNowe ye are cleane, becauſe of my worde, ſaith that in y^t the Sacraments do make vsus cleane, they hauehave it of the word of GOD: for if thou take awaie (ſaith he) from the element, the word, there wil nothing remaine but water onelie. The word commeth vntounto the element, and it is made a Sacrament. For howe commeth it (ſaith he) that water toucheth the bodie, We are waſhed by the power of the word not becauſe it is ſpoken but for y^t it is beléeued.and waſheth the heart? He aunſwereth, that the ſame commeth to paſſe through the force and power of the worde, not becauſe it is ſpoken, but becauſe it is beléeued. By theſe thinges it is manifeſt, that faith is it, whereby wee receiue cleanſing and ſanctification. Acts. 15. 9.Which thing alſo is written in the Actes of the Apoſtles: By faith purifying their hearts. And Paul to the Epheſians ſaith, Ephe. 5. 26that Chriſt loued the Church, and clenſed it with the waſhing of Water. But there is added, In the word, that is, by the worde: The benefits of God are not giuē by pronounciation of the words.which (as Auguſtine ſaith) is vnderſtoode to be doone, becauſe it is beléeued, and not becauſe it is ſpoken: for by the pronunciation of the words, are neither chaunged the natures of of the ſignes, nor the benefites of GOD giuen, for ſo it might ſéeme an enchauntment. Faith (I ſaie) is the inſtrument, whereby we receaue the words of God, and let them downe into our mindes. The Sacraments muſt be adminiſtred as Chriſt hath commaunded them.But now touching the manner of adminiſtring the ſacramentes, there ought none other manner to be brought in than that which Chriſt him ſelfe, the authour of the Sacraments, hath commaunded vntounto vsus. For if the Iewes durſt not deale otherwiſe in their Ceremonies of the olde lawe, than was preſcribed them of God, much more ought wee to obſerue thoſe Ceremonies which Chriſt hath preſcribed vntounto vsus, after the ſelfe ſame maner that he preſcribed them. Further, for as much as thoſe ſignes came from the will of God, and of their owne nature ſignifie nothing: what is more reaſonable than to refer al things vntounto his wil, which hath giuē them? But his wil can by no other meanes be knowen but by the holie Scripture. And vndoubtedlie no man will preſume to alter the letters patents of kings graunts: much more ought the ſame to be taken héede of in the Sacraments of God. And the miniſter by whom theſe things ought to be exerciſed, & diſtributed, although it be conuenient, that he be godlie & of an honeſt life: (For ſuch a one is to be maintained, & when he behaueth himſelfe otherwiſe, The naughtines of the Miniſter defileth not the Sacraments.and is knowen ſo to do, he ought no longer to be ſuffered) yet though he be wicked, ſo long as he kéepeth ſtill that function, he cannot hurt the Sacraments, ſo he do thoſe things which Chriſt commanded to be doone. Auguſtine hath a verie trim ſimilitude, A ſimilitude Looke In 1. Cor. 4. verſe. 7.of a pipe of ſtone, through which water is brought into a garden. For although the Pipe be made nothing the more fertile by meanes of the running through of the water, yet is the garden by it watred, and made fruitfull. The dignitie of the ſacraments dependeth not of the miniſter, but of the inſtitution of God: which the Donatiſtes not vnderſtanding, raiſed vp manie tumultes againſt the Church. That is true which is commonlie ſaid of liuing creatures, that by a dried vp member, the ſpirite of life can hauehave no paſſage into the other mē ber. For if the arme be dead and withered vp, the life and ſpirit cannot come vntounto the hand. But in the Church there is no ſuch great coniunction betwéene men. For the power of the Sacraments is to vsus, A ſimilitudeas the light of the ſunne: which light although it be diſperſed through vile and filthie places, yet is it not therefore defiled or corrupted.

7 But the times of the ſacramentes we will diuide into two partes: Of Sacraments, ſame were before the comming of Chriſt, & ſome after. They differ one from another by notes and ſignes.For ſome were before the comming of Chriſt, and ſome after. And theſe differ the one from the other by outward notes and ſignes. Neither was that done raſhly or without great conſideration: for we alſo (as ſaith Auguſtine) doe after one ſort ſignifie thinges to be doone, and after another ſort affirme thinges alreadie done, and this doe theſe two wordes now pronounced ſufficiently declare. But here are two errors to be taken héede of vsus: Two errors to be ſhunned in Sacraments.as the ſame father againſt Fauſtus very well admoniſheth vsus: firſt, that we thinke not, that though the ſignes be changed, therefore the thinges alſo are diuers, or that for aſmuch as the thing is one and the ſelfe ſame, therefore the ſignes ought not, nor can not be changed. For if an houſholder may commaund ſtraiter thinges vntounto thoſe ſeruantes whom he knoweth it expedient to be kept vnderunder with great ſeruitude, Two ſimilitudes.and may lay eaſier burdens vponupon their neckes, whom he will count as his children, why then may not God doe the ſame towardes men? Phiſitions alſo vſe according to the diuerſitie of the diſeaſes of the ſicke perſons, to miniſter diuers and ſundry medicines, of all which medicines yet the force is one and the ſame, namely, to reſtore health: But whether the ſignes of the old teſtament hauehave now vtterly ceaſed or no, Auguſtine anſwereth in his booke de vera religione, How the ſignes of the old Teſtament remaine, and how they are taken away.that they remaine by interpretation and faith, but are in very déede taken away. But touching the very things thēſelues, thoſe which were ſet forth vntounto the Elders in their ſacramentes, and which are ſet forth vntounto vsus in our ſacramentes, were one and the ſame. And if thou demaund, what were thoſe thinges which were common vntounto the fathers and vntounto vsus, it may in fewe wordes be aunſwered, God, Chriſt, Reconciliation, Grace, Remiſſion of ſinnes, and ſuch other lyke matters. What things were common to them & vsus.Theſe thinges in times paſt were ſignified, and ſet forth to be beléeued in the ſacramentes of the old fathers, & the ſelfe ſame are in our time ſignified in the newe Teſtament, and ſet foorth in our ſacramentes. But the ſignes and ſymboles, which the fathers vſed, were changed by the comming of Chriſt: At the ſecond comming of Chriſt our ſignes ſhalbe taken away.at whoſe ſecond comming alſo, thoſe which we now hauehave, ſhall in lyke maner be taken away. For when we hauehave once the fruition of that chiefe felicitie which we waite for, we ſhall then néede no ſacramentes. Further beſides the alteration of the ſignes, are alſo out of Auguſtine gathered ſome other conditions, whereby is declared that our ſacramentes are more excellent than were the ſacraments of the forefathers. Our Sacraments are more excellent than thoſe of the forefathersFor ours (ſaith he) are in power greater, in profit better, in act eaſier, in number fewer, in vnderſtanding moſt ful of maieſtie, in obſeruation moſt pure, and in ſignification moſt excellent. Thoſe things in déede are great, Look part 2 cap. 16. Art. 12. & part. 4. p…. 10. Art. 8.but yet they alter not the nature of the things ſignified. Neither cauſe they, but that our ſacramentes and the ſacramentes of the old lawe are as touching the ſubſtance one and the ſame. Paul in his Epiſtle vntounto the Romans, ſayth, Ro. 11. 17.that the Iewes as vnprofitable brāches were cut off from the holy trée, and we grafted in their place. And the roote (ſaith he) caryeth thée, and not thou the roote. How we and the Fathers are both in one ſtocke, and in one roote.Whereby it is manifeſt, that both we and the fathers as touching the ſubſtance of ſaluation, are in one and the ſame ſtocke, and in one and the ſame roote. The nature of y^e things ſignified, is one and the ſame.So then the better and worthier part of the ſacramentes is one and the ſelfe ſame. And whatſoeuer difference there is betwéene vsus and them, the ſame conſiſteth wholy in the comming of Chriſt, paſt, and to come. Wherefore Auguſtine againſt Fauſtus ſaith, that our ſacraments are ſignes of things now fulfilled, but the ſacraments of the forefathers were ſignes of things to be fulfilled. And vppon the 6. Chapter of Iohn he ſaith, that in ſignes, they were diuers from ours, but in ſignification of thinges, they were both alike.

The fathers extenuate the ſacraments of y^e old fathers.8 I know in déede and I remember that y^e fathers are ſometimes woont aboue meaſure to extenuate the ſacraments of the olde lawe. Chryſoſtome in his 27. homilie vponupon Geneſis denieth, that circumciſion any thing profited vntounto ſaluation: but that the Iſraelites caried it about with them, as a token of gratitude and as a ſigne and ſeale, to the end they ſhould not be defiled by mingling themſelues with other nations. And in his 39. Homilie he ſaith: that it was a bridle and a payre of fetters vntounto the Iewes, that they ſhould not mingle themſelues with other nations. And he affirmeth that God commaunded it vntounto Abraham and vntounto his poſteritie, that by an outward ſigne he might declare, that he was the poſſeſſor of him. And for that cauſe he changed his name. A ſimilitudeFor ſo doe we alſo when we take into our poſſeſſion a beaſt or bondman: for we giuegive vntounto them a name, and we marke them with our ſigne or marke. And vppon the ſame booke in the 40. Homilie, he ſaith, that the Iewes by circumciſion might be knowen. And hereunto may be added Ambroſe: for he declareth that circumciſion did onelyonly put a difference betwéene the poſteritie of Abraham and other nations. The Fathers ſpeak not of this thing after one maner.Howbeit they doe not eueryevery where ſpeake after one maner. For y^e ſame Ambroſe when he expoundeth that place in the 10. Chap. of the firſt to the Corinthians: That the olde fathers were baptized in the ſea, ſaith, that their ſinnes were not imputed, and that they were without doubt purified. Theſe thinges are of much more excellencie than to be ſeparated, or to differ from other nations. Auguſtine admitteth vntounto y^e old Fathers true Baptiſme.And Auguſtine againſt Fauſtus in his 12. booke and 19 Chapter, expreſſely ſaith, that the ſea, and the clowd was baptiſme conſecrated in the bloud of Chriſt, and by them the ſinnes of the Iewes were forgiuen. All which thinges are common with our ſacramentes. The ſchoole-Diuines.Further all the ſchoole diuines hold, that circumciſiō was a remedie againſt original ſinne: whereby we may perceiue, they holde not, that circumciſion was a bare and naked ſigne. That Circumciſion was no bare ſigne.There may alſo for proofe hereof be brought places of ſcripture, which teach the ſelfe ſame thing. For in the 10. Chapter of the firſt Epiſtle vntounto y^e Corinthians, 1. Cor. 10. 2the old fathers are ſayd to hauehave bin baptiſed, and to hauehave eaten the ſelfe ſame ſpirituall meate, and to hauehave drunke the ſelfe ſame drinke which we at this day eate and drinke. And againe in the 2. Verſe. 11.Chapter to the Coloſſians hee ſaieth, that wee are circumciſed with circumciſion not made with hands: And he addeth: by the waſhing away of the ſinnes of the fleſh. Where he declareth, that in the ſigne of circumciſion was through Chriſt giuen the waſhing away of ſinnes. And in the booke of Geneſis the 17. Chapter is moſt manifeſtly declared, that circumciſion was the ſigne of the couenant, wherein God promiſed, that he would be the God both of Abraham and of his ſéede.

9 But againſt thoſe thinges which hauehave bin ſpoken, is obiected vntounto vsus out of the 10. The 1. obiection.Chapter of the firſt to the Corinthians, 1. Cor. 10. 1that Paul there affirmeth not, Whether y^e ſacraments of the old Fathers and ours are all one.that the ſacramēts of the old fathers were one & the ſame with ours: but onelyonly writeth this, that the elders and fathers had one and the ſelfe ſame ſacramentes amongeſt themſelues: and yet many of them ſhamefully periſhed, and were deſtroyed in the deſert, although in the ſacramentes they had communicated with other godly men. Wherefore they ſay, that Paul of the leſſer, or of the lyke would conclude, that we alſo if we liue wickedlie ſhall periſh, although we be initiated in Chriſt, and vſe the ſelfe ſame ſacramentes that the elect of God doe. But againſt this expoſition the words of the Apoſtle himſelfe are moſt plainly repugnant: for he ſaith, The forefathers … eat & drinke Chriſt, therfore they had y^e f…th on of the ſame meate y^t we hauehave.that the old fathers had in their ſacraments the ſelfe ſame meate that we hauehave, that is, Chriſt. For thus he writeth, And they dranke of the ſpirituall rocke following them: and the rocke was Chriſt. Now if they had Chriſt, doubtleſſe they wanted not the meate of our ſacramentes, which cannot be ſaid to be any other thing than Chriſt. Further we ſée that the Apoſtle hath expreſly appointed names vntounto our ſacramentes: for he nameth baptiſme, and ſpirituall meat and drinke. Further if we followe the expoſitions of our aduerſaries, we ſhall make Paules argument of ſmall force. For he meant to reprooue the ſecuritie of the Corinthians, which ſéemed to promiſe vntounto themſelues ſaluation. For this cauſe only, becauſe they were Chriſtians, and partakers of the holy myſteries: although in the meane time they liued looſely, and diſſolutely. Wherefore he declareth that God would ſeuerally puniſh them, except they repented, as we reade that he puniſhed the fathers of the old teſtament, when he ſundry wayes afflicted them in the deſert. And if their ſacramentes and ours were not one and the ſelfe ſame, Paule concludeth nothing. For the Corinthians mought hauehave ſayd: yea but our teſtament is a farre other thing, than was the teſtament of the olde fathers, & our ſacraments are far more excellent than were their ſacramēts. Wherefore God wil not afflict vsus, neither oughteſt thou to compare vsus with thē. By this meanes is Paules argumēt made of no force, if we take away the ſimilitude and proportion which the things of our ſacramentes hauehave with the things of the ſacraments of the olde fathers. Beſides alſo Auguſtine in his 26. treatiſe vppon Iohn moſt plainely teacheth that the olde fathers as touching the ſpirituall matter had in their ſacraments the ſelfſame that we hauehave. Auguſtine ſaith that the Sacraments of the forefathers and ours are all one as touching the ſpirituall thing.In outward forme (he ſaith) one thing was giuen vntounto them, and an other vntounto vsus: but as touching the thing ſignified, he acknowledgeth no difference at al. So that the place of the Apoſtle, which our aduerſaries hauehave by their expoſitions gone about to wreſt from vsus, is by theſe reaſons to be defended.

The 2. obiection.10 They obiect moreouer that the fathers in many places ſay that the ſacramentes of the olde fathers were ſhadowes and Images of that truth which is exhibited in our ſacraments. Images taken two manner of wayes.VntoUnto them we aunſwere, that Images may two manner of wayes be taken. For ſome are outwardly vaine and voyd, and containe nothing: other Images hauehave in déede the thing it ſelfe, but yet intricatly and obſcurely if they be compared with other Images more euident. In the ſecond ſort we will eaſily graunt, that the ſacramentes of the old fathers were Images and ſhadowes of ours, not that the olde fathers had not in their ſacramentes the ſelfe ſame things that we receiue in ours, but becauſe their ſacramentes more intricately and obſcurely ſhadowed the ſame. For the better explication hereof Chryſoſtome ſéemeth to bring a very apt ſimilitude, in his Homilie which he made vppon theſe words of Paul: A ſimilitudeOur fathers were baptiſed into Moſes. And in his 17. Homilie vppon the Epiſtle to the Hebrewes: Painters (ſaith he) when they intend to paint a king, firſt they drawe out the proportion vppon a table with ſhadowes and darke colors: but yet in ſuch ſorte that a man may by theſe lynes although it be ſomewhat obſcure, eaſilie perceiue, that the image of the king is there painted, and horſemen, and chariots and ſuch other like, which things yet are not ſtraightway knowen of all men. But afterward, when the Painter hath layd on freſh colors, and hath finiſhed the worke, thoſe thinges which before by thoſe firſt lines appeared ſcarce begunne and rude, are now manifeſtly and expreſly perceiued. Such (ſaith he) were the Sacramentes of the olde fathers, if they be compared with ours. By theſe wordes it is manifeſt, that Chryſoſtom was of the opinion, that one and the ſelfe ſame thing is repreſented in our ſacraments and in the ſacramentes of the olde fathers, although in theirs more obſcurely, & in ours more manifeſtly. The names of the ſacraments old and new are put one for another.But how great a néereneſſe there is betwéene both theſe kindes of Sacramentes, Paul ſéemeth hereby to teach, in that he putteth the names of the one, for the names of the other, and maketh them common to both. For in the 10. Chap. of the firſt Epiſtle to the Corinth. he affirmeth, that the olde fathers were baptiſed, and had one and the ſame ſpirituall meate, and one and the ſame ſpirituall drinke, which we now hauehave. And on the other ſide, Col. 2. 11,to the Colosſians, he calleth our baptiſme, circumciſion: for he ſaith: that we are circumciſed in Chriſt, but yet with a circumciſion not made with handes, by putting off the bodie of the ſinnes of the fleſh. In which place he aſcribeth vntounto circumciſion, the putting off of ſinnes. But they thinke that this maketh againſt vsus, which is read in the viii. Verſe. 13. The 3. obiection.Chapter to the Hebrewes, In that he ſaith, New, he hath aboliſhed that which was before. But that which is aboliſhed and waxen olde, is euen readie to vaniſh away. Of theſe wordes they conclude, that the olde Teſtament is vtterly aboliſhed. Whether the old Teſtament b… vtterlie aboliſhed.And this (ſay they) could not be poſſible, if the ſubſtance thereof were one and the ſame with the ſubſtance of the new. But theſe men ought to hauehave conſidered, that the ſubſtance of the old Teſtament is not aboliſhed. In déede ceremonies are aboliſhed as touching the outward ſignes, howbeit the ſignification of them abideth the ſelfe ſame that it was. Iudiciall preceptes alſo, although in our dayes they be not all had in vſe, yet the ſumme and principall ſcope of them, is ſtill retained, namely that ſinnes ſhould be puniſhed, and Iuſtice preſerued in common wealthes. But the ſenſe and obſeruation of morall preceptes, remaineth ſtill perfect and whole, although they no more either accuſe or condemne the conſcience, to the deſtruction of the elect.

11 But they ſay that Auguſtine alſo is againſt our opinion. The 4. obiection.For in his Preface vponupon y^e 73. Pſalme, thus he writeth: That the ſacraments of the olde Fathers promiſed a ſauiour, but ours giuegive ſaluation. But by theſe wordes Auguſtine meant onelyonly to put a diſtinction betwéene the maner, whereby the Sacramentes of the olde Fathers ſignified Chriſt in one ſort, and ours in another ſort: for they ſo repreſented Chriſt, as him that ſhould one day come: ours doe ſo repreſent him, as now alreadie come. For how coulde Auguſtine thinke, that the ſacraments of the olde Fathers did by no meanes giuegive a ſauiour, when as he moſt manifeſtly teſtifieth that the fathers in the Manna had the ſelfe ſame Chriſt which we now hauehave in the Euchariſt. And in his Booke De nuptijs & concupiſcentia ad Valerium, and other places he oftentimes confeſſeth, that the olde Fathers were by circumciſion deliuered from originall ſinne. Bede alſo vppon Luke affirmeth the ſelfe ſame thing, and ſaieth, that circumciſion differed nothing from Baptiſme, as touching remiſſion of ſinnes, but onelyonly that it opened not the gates of the kingdome of heauen: for to the performaunce of that, the death of Chriſt was looked for. Touching this ſurely, I will not much contend, ſo that it be graunted, that thoſe fathers being dead, in what place ſoeuer they were, were in the preſence and ſight of God in happy ſtate. For they had without all doubt the fruition of God, neither is it to be thought, that they could be forſaken of him in whom they beléeued. But that they were caried vp into heauen, Where the Fathers were before Chriſts aſcenſion.before Chriſt aſcended vp, I knowe the Fathers doe denie, neither doe I therein any thing contend againſt them. But let vsus returne vntounto that, that theſe fathers of their owne accord graunt, namely, that circumciſion toke away originall ſinne. Howe then can they ſay, that Chriſt by circumciſion was not giuen at all? For what remiſſion of ſinnes could there be without Chriſt? The Maiſter of the ſentences verie abſurdly thinketh, An error of the Maſter of the Sentences.that circumciſion had the power of remitting of ſinnes, but not of conferring of grace, as though forſooth remiſſion of ſinnes can be had without grace. They alſo feigne that the ſacraments of the Goſpell had their force by the death of Chriſt, and foraſmuch as this death is now accompliſhed, therefore are they of more efficacie and of more force than the ſacraments of the old Fathers: as in whoſe time, the price of the death of Chriſt was not yet payed. But this their opinion, whereby they appoint the force of the merite of the paſſion of Chriſt, to be but for a time, cannot be but abſurde. For of what more force to ſaue, is the death of Chriſt nowe that it is alreadie paſt, than it was in y^e old time, when it was looked for to come? Vndoubtedly, on echeſide is required faith, whereby aſſuredly we doe no leſſe comprehend things to come, The death of Chriſt, was of efficacie euen before it was performed.than we do things paſt. But if we wil ſay, y^t God hath a reſpect vntounto the ſacrifice of his ſonne offered vponupon the Croſſe, vndoubtedly this was from all eternitie, and before the foundations of the world were laide, ratified, & moſt fully accepted of him. Of Chriſt alſo it is written in the Apocalips: Apoc. 13. 2.That the lambe was ſlaine from the beginning of the world. And whereas they ſay, The 6 obiection.that circumciſion had the power to take awaie originall ſinne, from whence I pray you, had it ſuch great power, but from the death of Chriſt? Doubtleſſe our Baptiſme ſo agréeth with circumciſion, that Auguſtine againſt the letters of Petelianus in his ſecond booke and 72. Ar…a…g… from Circumciſion to baptiſme Why rebaptization ſhold not b…Chapter, and in other places prooueth, that the ſacrament of Baptiſme ought not to be renued, becauſe circumciſion in the old time was not renued, if a man had receaued it of the Samaritanes, and did afterwarde betake himſelfe to the ſincere Religion of Ieruſalem.

12 But amongſt other things, this ſéemeth not a little to hauehave mooued our aduerſaries, Gal. 4. 9.for that it is written vntounto the Galathians of the ceremonies of the old Fathers, How the ſacraments of the old fathers were weake and b…ggerlie elements of the world.that they were weake & beggerly elements of the world. But theſe words of Paul are to be vnderſtoode of thoſe old ſacraments which are nowe abrogated by Chriſt. Or if this anſwere like not, then vnderſtand Paule ſo to ſpeake of the ſacraments of the olde fathers, as he ſaw the Iewes at that time vſed them: namelie without Chriſt or his promiſe. But the firſt anſwere is both truer and plainer for that place. And if a man demaund how it commeth to paſſe, Why … ſacraments were in the law than in the Goſpel.that the ſacraments of the olde Fathers were more in number than ours, this queſtion may be eaſily anſwered. Namely that the Church was than beginning, neither did they know ſo many things of Chriſt, as are made open vntounto vsus, nowe that he is come into the world and hath finiſhed the ſacrifice ſo long looked for. Wherefore it was requiſite that God ſhould at that time by many ceremonies and images ſhadowe one and the ſelfe ſame thing: but there is no néed now of ſuch painefull inſtruction. For (as we hauehave before ſaid) the ſignes of the ſacraments were therefore giuen, to confirme the promiſes of God, not as though thoſe promiſes are not of themſelues firme ynough, but that our mindes, being otherwiſe hard to beléeue, and wauering, ſhould by ſenſible ſignes be ſtrengthened. Chryſoſt.Chryſoſtome in his 60. homilie vntounto the people of Antioch: If (ſaieth he) our nature had bin vtterly ſpirituall and without body, ſpirituall things ſhould hauehave bin deliuered vsus, without corporall ſignes. Hereby it is manifeſt, how abſurdlie they order the matter which ſet forth the viſible ſignes of the ſacraments to be ſéene of all men: but the promiſe which ſhould be confirmed by thoſe ſignes, & ought to cleaue vntounto our mindes, they both pronounce in a ſtraunge tongue, How farre they erre which cloſely m…ter the words of conſecration.and ſecretly mumble vp, that it ſhould not be heard of others. But that the ſacraments of the Law, which were ſo many in number were ſeales of the promiſes of God, may by induction be eaſilie knowen. An explicaon of certaine ſacraments of y^e old fathers.The Tabernacle and Arke of the Lord ſealed the promiſe, that God would dwell in his people, and that he would be in the middeſt of them. The conſecration of the Prieſt, and the ornaments of his garments, ſhadowed Chriſt the onelie Prieſt, and the ſame perpetuall and eternall, as the author of the Epiſtle to the Hebrewes prooueth. And of this ſelfe ſame promiſe, Hebr. 5. 6. & 7. 17. Pſal. 100. 4Dauid moſt plainlie maketh mention, when vnderunder the perſon of Chriſt he ſaieth, Thou art a Prieſt for euer according to the order of Melchiſedech. The ſacrifices alſo foreſhewed the oblation of Chriſt vponupon the Croſſe. But here ſome man will peraduenture ſay: Ergo the ſacrifices were ſacraments. How then doe we ſay, that there is great difference betwéene the nature of a ſacrament, and the nature of a ſacrifice? So in déede we ſaid before, and now againe conſtantly affirme it, but thereof it followeth not, but that the conſideration of either, may ſometimes light vponupon one & the ſame thing. The nature of a ſacrifice and a ſacrament may concurre in one and the ſame thing, The nature of a ſacrifice and ſacramēt may concurre both in one thing.for there were two things to be conſidered in ſacrifices, firſt that there was ſomething offered vntounto God, and therin conſiſted the whole ſtrength of ſacrifices: Two things to be conſidered of in ſacrifices.ſecondly that the oblation which ws killed and burnt, repreſented Chriſt, which was to be ſlaine for vsus, by whom we ſhould hauehave God pacified and mercifull. And after this manner we doubt not but that in them was a ſacrament. And how all theſe things were ſcales of moſt certaine promiſes, may eaſilie be declared by euerie one of them particularlie: as by the obſeruation of the Sabaoth, by circumciſiō, by choiſe of meates, by waſhing and ſprinklings of holie water, by the vowe of the Nazarites, by the ceremonie of them that were zealous, by the purification of the childwife after her deliuerie, and by all ſuch like kinde of myſteries. But becauſe we would be briefe, wée thought it ſufficient to expreſſe thoſe fewe now mentioned.

Whether the Iewes vnderſtoode the promiſes which were ſealed in the Ceremonies. Auguſtine.13 But there yet remaineth one doubt: whether the people of the Iewes hauing ſuch ſenſible ceremonies, vnderſtoode alſo the promiſes of God, which were by them ſealed. Auguſtine at large intreateth of this matter in his 4. Booke againſt Fauſtus, and in his 3. Booke De doctrina Chriſtiana, and ſaieth, that the Patriarches and Prophets, and the excellenter ſort of men in the olde Teſtament, being indued with a mightie ſpirit, knowe verie wel the ſignification of the ceremonies and of the ſacraments: ſo that they tooke not the ſignes, for the things, which (ſaieth he) is a miſerable ſeruitude: but he thinketh that the people and common ſort of mē vſed theſe ſignes as the things themſelues, vnderſtanding onelie this, that there is one onelyonly God, whom they ought to honour with this kinde of worſhipping and ſeruice. For if there were any which when they knew thoſe to be ſignes of other things, would yet notwithſtanding interprete thē after their own luſt, that had bin an error of an vnſtedfaſt minde. By this doctrine of Auguſtine, Thrée kinds of men which vſe ſignes.may be affirmed thrée kindes of thoſe men which vſe ſignes. For ſome there are which in verie déede vnderſtand what is ſignified, and therfore ſticke not in the ſignes, but turne their eyes to the things ſignified. Others vſe the ſignes, but to what they are to be referred, they know not. And this Auguſtine thinketh to pertaine vntounto ſeruitude. Laſt of all there be others which are not ignorant, that thoſe things which they vſe are ſignes, but yet notwithſtanding they peruerſly, and as they luſt themſelues, interprete them. This is an error, and that not a little hurtfull. As touching the firſt and the third, I am of the ſame minde that Auguſtine is. But in the ſeconde as touching the common and vulgar people of the Iewes, I doe not ſo fully aſſent vntounto him, to graunt, that the common people of the Hebrewes knew nothing elſe of the Sacraments, and ceremonies of the lawe, but that by them they ſhould worſhip the onelie and true God. For they were taught continually of the Scribes and of the Prieſts, and heard daylie the Oracles of the Prophetes. Whereby they might eaſilie gather, at the leaſt a generall ſignification of their Sacraments, as well touching Chriſt, as all other things pertaining to the pureneſſe of life & holineſſe of manners. The doctrine of expecting Meſſias was common. Iohn. 1. 45.The doctrine of the looking for Meſſias was ſo common amongſt them, that as I ſuppoſe, it was hidden from none of them all. Philip (as it is written in the Goſpell of Iohn) thus ſpake vntounto Nathanael: We found the Meſſias, of whom Moſes and the Prophets hauehave written. And the common people of the Iewes, being amaſed at the myracles of Chriſt, ſaid: We knowe that Meſſias ſhall come and teach vsus all theſe things.Iohn. 4. 25.

14 Hereunto alſo ſerueth that the Prophets euer taught, Pſal. 50. 13 Eſa. 1. 11.that Ceremonies being onelie doone outwardlie and without faith, are diſpleaſaunt vntounto God. And that faith, which was required to outward rites, vnleſſe it had a reſpect vntounto Chriſt, although not fullie, yet ſomewaie, & that at the leaſtwiſe generallie: of what force coulde it hauehave béene? The Prophets diligentlie taught the ſignification of Ceremonies.And for aſmuch as the Prophetes were ſo diligent in obtruding, and eueriewhere beating into their heades the ſignifications of the Ceremonies, doe wee thinke that they taught nothing of Chriſt? Dauid moſt plainelie ſpeaketh of ſacrifices, that God hath no delight in them. Pſal. 51. 18.But a ſacrifice vntounto God (ſaith he) is a troubled ſpirite, and a contrite and humble heart. Eſa. 1. 16.Touching waſhings and cleanſings, Eſaie inſtructeth thē ſaying, Ier. 4. 14.Be ye waſhed and be yee cleane. Ieremie alſo, Waſh (ſaith he) thy heart from iniquitie. Eze. 36. 25.And Ezechiel ſheweth, that by thoſe waters is ſignified the power of the holie Ghoſt, when hee bringeth in GOD, promiſing that he would powre cleane water vponupon them. Touching cirumciſion alſo they are verie often admoniſhed in the holie ſcripture, Ier. 4. 4.to circumciſe their neckes & their harts. And that they ſhoulde not thinke, that they were able to doe this of themſelues, and by their owne ſtrength, Moſes in the 30. chapter of Deuteronomie ſaith: Deut. 10. 16 & 30. 6.GOD ſhall circumciſe thine hart that thou maieſt louelove him. Touching purification and waſhings of garments, and ſuch other like things, they were thus admoniſhed in Leuiticus the 11. Chapter: Verſe. 44.I am the Lorde thy God, which brought the out of the lande of Egypt: ye ſhall be holie vntounto me, becauſe I am holie. Touching the Sabboth they were oftentimes told that in it was ſignified the reſt of God, Eſa. 58. 13.and their ſanctification. And if ſo be all theſe thinges were ſo manifeſtlie and plainelie declared, which no man can doubt, but that vntounto thē they were good and profitable, and that it was not poſſible for them to be ignoraunt that the attainmēt of euerie good thing came through Chriſt or the Meſſias: The Hebrewes vnderſtood that Meſſias was ſignified in their ſacraments. Eſa. 53. 6.I cannot be perſwaded, but that they ſawe that in there ſacraments was ſignified Chriſt. Moreouer this alſo is an other reaſon, which Eſay moſt manifeſtlie teſtifieth, that GOD did laie vppon Chriſt all our ſinnes, and that we were healed onelie by his ſtripes and death: Wherefore ſéeing in the Sacraments mention is made, that GOD by ſacrifices is made mercifull vntounto vsus, they coulde not but call to remembrance the onelie mediator Chriſt, by whom onelie God is made mercifull vntounto vsus. Howbeit we cannot affirme, that the common ſort of Iſraelites knewe all the myſteries particularlie. Onelie this we ſaie, that they had a certaine generall knowledge of Chriſt in the Sacraments of the Lawe, They knew generallie, but not particularlie the conſideration of al the Ceremonies.when as otherwiſe we our ſelues cannot particularlie render a reaſon of theſe Ceremonies. The Apoſtles hauehave onelie giuen them ſet foorth vntounto vsus generallie. And if there hauehave béene ſome amongeſt vsus, as Origen, and a great manie other like which hauehave attempted to frame for euerie particular Ceremonie a proper allegorie, yet hauehave they in a manner but loſt their labour, for their inuentions could bring no profite at all vntounto vsus: for they moſt plainelie want the worde of GOD. Neither is it to bee maruelled at, that they ſo much delighted in ſuch inuentions, for euen as euerie where our owne deuices woonderfullie pleaſe vsus, ſo in this matter the curioſitie of man excéedinglie delighteth it ſelfe.

15 Nowe thoſe things which we hauehave ſpoken, moſt plainelie declare, The error of the ſchoolemen.howe farre the ſophiſtical men hauehave miſſed of the marke, which hauehave affirmed this difference to be betwéene the old ſacraments and the new, that the olde Sacraments ſignified grace & Chriſt onelie, but ours largelie and abundantly exhibite both. For the old fathers (ſaie they) were holpen by the work of the worker. For when anie man came with faith and a godly motion of the heart and of the minde vntounto theſe holie ſeruices, hee had thereby merite. But the worke wrought (as they call it) nothing profiteth them as touching ſaluation. But in our Sacramentes (they ſaie) it is farre otherwiſe, that not onelie faith and the ſpirituall motion of the minde, which they call the worke of the worker, helpeth vsus, but euen the outward ſacrament it ſelfe, and the inſtitution of GOD, which they call the worke wrought, giueth vntounto vsus both remiſſion of ſinnes and alſo ſaluation. But I will demaunde of theſe men, what that is which the outward worke and viſible Sacrament exhibiteth vntounto vsus, that we doe not attaine vntounto by faith? If they aunſwere it is Chriſt: as for him we comprehende him by faith: if remiſſion of ſinnes, that alſo we obtaine by faith: if reconciliation, whereby we returne into fauour with GOD, this alſo we cannot obtayne without faith: if laſt of al, the increaſe of grace and of the ſpirite, neither vndoubtedlie doe we by anie other meanes obtain this, but by faith. What is there then remaining that this worke wrought bringeth? Worke wrought is a worde ſtrange to the ſcriptures.This worde is altogether ſtraunge, neither is it once mentioned of in the holie Scriptures. Neither woulde I at this time hauehave vſed it, but that I hauehave to contende againſt the aduerſaries. But peraduenture they will ſaie: for aſmuch as beſides faith is alſo added y^e outward work, is there nothing to bee attributed vntounto it? Yes vndoubtedlie, I attribute much, when it procéedeth of faith. For I knowe that ſuch worke pleaſeth GOD, and that he vſeth to recompence manie things vntounto ſuch workes. But what maketh that to this preſent purpoſe? Did not the old fathers vntounto their faith adioyne alſo theſe works, whereby they exerciſed and receiued the Sacraments of their lawe? And thus as touching this point, we ſée that they had in theirs as manie things which pleaſed God, as we hauehave in ours, vnleſſe peraduenture they wil contende, that the exerciſing and receiuing of our ſacraments, The perception of our ſacraments is no whit more noble ſhan was theirs in old time.is either a better or nobler worke, than was the exerciſing and receiuing of the Sacraments of the olde Fathers: which I will not graunt vntounto them eſpeciallie, ſéeing that the perfection of the worke is to bee conſidered by faith and charitie from whence it procéedeth. Wherefore if Abraham and Dauid had more faith when they receaued their ſacramentes, than any weake Chriſtian, when he is baptiſed or communicateth, who will not iudge but that their worke is more notable and more excellent than the worke of theſe men? And moreouer as for that kinde of ſpeach which theſe men ſo often vſe, namely, that ſacramentes remit ſinnes or giuegive grace, Whether ſacraments giuegive grace and forgiue ſinnes. Rom. 1. 16 1. Ti. 4. 16.we doe not eaſilie admit, vnleſſe peraduenture in that ſenſe wherein Paule affirmeth, that the Goſpell is the power of God to ſaluation: and as vntounto Timothie, the reading of the holy ſcripture, is ſayd to ſaue. Which vndoubtedlie is nothing elſe, but that the might and power of God whereby he remitteth ſinnes, giueth grace, and at the end ſaueth, doth vſe theſe inſtrumentes and meanes to our ſaluation. And euen as to bring ſaluation, he vſeth the wordes of the Goſpell, and the preaching of the holy ſcriptures, ſo likewiſe ioyneth he thereunto the ſacraments. For by both of them is preached vntounto vsus the frée promiſe of God, which if we take hold of by faith, we ſhall obtaine both ſaluation and alſo remiſſion of ſinnes. This is the true ſenſe, according to which the fathers muſt be vnderſtood, when they ſay, that grace is the power of the ſacramentes. Which is al one, as if they had ſaid, vnderſtanding and ſenſe is the force of ſpeach and of wordes.

Of the ſchoolemens ſtay or let.16 And how vnſafely the ſchoolemen ſpeak of their ſtay or let, hereby it is manifeſt, for that they ſay, that he putteth not a ſtaye or let, which although he hauehave not the act either of louing or belieuing, yet obiecteth nothing that is contrarie or oppoſite vntounto grace, namely, the act of infidelitie or of hatred. Then in ſuch caſe (ſay they) the ſacraments of the Goſpel giuegive grace: But this is nothing elſe than to attribute vntounto creatures the cauſe of our ſaluation, and to bind our ſelues too much to ſignes and elementes of this world. This ought to be certaine and moſt aſſured, that no more is to be attributed vntounto the ſacramentes as touching ſaluation, than vntounto the word of God. No more muſt be attributed to the Sacraments than to y^e word of God. In what reſpect our ſacraments are better than thoſe of the old Fathers.Wherefore if ſometimes we heare (as Auguſtine alſo ſaith) that our ſacramentes are better than the ſacramentes of the olde fathers, this ought to be vnderſtanded, that it be referred vntounto perſpicuitie. For we graunt that our ſacramentes both ſpeake and preach more plainely of Chriſt, than did the ſacramentes of the olde fathers. Now then ſéeing we are more clearely and plainly inſtructed, faith is more fuller, and bringeth vntounto vsus more grace and ſpirit. And we gladly admit that which the fame Auguſtine ſaith: Sometime the Sacrament is receiued without y^e thing, & ſometime the thing without the ſacrament.That ſometimes it commeth to paſſe, that the ſacrament is receiued without y^e matter it ſelf. For ſo the wicked and infidels vſing the ſacraments receaue only the outward ſignes, and are vtterly voide of ſaluation and of grace. Sometimes alſo it contrariwiſe happeneth, that the godly being excluded by any neceſſitie from the vſe of the ſacraments, yet are in no wiſe defrauded of the matter it ſelf, and of the thing ſignified. Neither let any man here lay to our charge that we affirme that ſacramentes depend of our faith: for neither teach we any ſuch thing: yea rather we affirme that the ſacramentes are ſacramentes, although thy faith be either weake or none at all. And Auguſtines iudgement is very good concerning him, which onelyonly carnally receaueth the ſacrament, when he ſaith: It doth not therefore ceaſe to be ſpirituall, but vntounto them it is not ſpirituall. And now at length to make an end, Grace is not bounb vponupon ſacraments as it were in ſmal bags. Looke In Gen. 17we muſt neuer come to this point, to thinke that grace and our ſaluation is conteined in the ſacramentes, as in bagges, which may be powred out vppon the communicantes and receauers: for the ſacramentes are as certain meſſengers of our ſaluation which whoſo giueth credite vntounto, obtaineth ſaluation. And thus much hitherto hauehave I ſufficiently ſpoken of ſacramentes in generall.

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

Of Circumciſion.

17. Now remaineth for vsus to ſpeake ſomewhat of Circumciſion. For the better vnderſtanding whereof we hauehave ſpoken theſe thinges the more largely and with more wordes. What circumciſion is ſaide to hauehave had remiſſion of ſinnes.But here we ſhall not néede ſo long a treatiſe, for if we remēber all thoſe things which hauehave generally bin ſpoken of ſacramentes, it ſhall be no hard matter to vnderſtand all that which may be ſpokē of circumciſion. Rom. 4. 11.And circumciſion (not to goe from the wordes of the Apoſtle) was the ſeale of the righteouſneſſe of faith, becauſe it preached and confirmed the promiſe concerning righteouſneſſe, which the olde fathers receiued by faith. And hereof it followeth, that the old fathers had by it remiſſion of ſinnes. For ſéeing that righteouſnes conſiſteth chiefly in the remiſſion of ſinnes. whoſoeuer beléeues the promiſe ſet foorth and by circumciſion ſealed, it followeth of neceſſitie that he was partaker of the remiſſion of ſinnes. Some demaund whether circumciſion, and baptiſme which ſuccéeded circumciſion, Whether remiſſion be had of ſinnes to come.bring remiſſion onelyonly of thoſe ſinnes which are alreadie paſt, or alſo of thoſe which are afterward committed. Let theſe men conſider, that the vſe of circumciſion and of baptiſme is not for a time but perpetuall. For as the faithfull oftentimes faile, ſo when they forthwith come againe vntounto thēſelues, they thinke vppon the promiſe of the Goſpel, which is as touching the remiſſion of ſinnes. Wherein alſo euen for this cauſe they are confirmed, for that they remember themſelues to be either baptiſed or circumciſed, and ſo by putting too of faith, they are deliuered from ſinnes, and are reconciled vntounto God. The error of them which wold not be rebaptized but at the houre of death.Hereby it is manifeſt, how they were in the olde time deceaued, which would not be baptiſed, but euen when death approched, and that they were in a manner giuing vp the ghoſt. Neither let any man thinke, that this is repugnant vntounto the kayes of the Church, whereby the penitent are receiued. For, that they may the better vnderſtand the matter, this they muſt néedes graunt, that thoſe kaies of the Church are nothing elſe, What the keies of the Church be.but the preaching of the Goſpell, whereby the miniſters doe perſwade the beléeuers that their ſinnes are forgiuen them. But they which are to be perſwaded, are by the benefite of the holy ghoſt perſwaded, and their faith concerning the promiſe is alſo hereby confirmed, for that they call to memorie the ſigne of baptiſme or of circumciſion, which in times paſt they receiued. And Paul when he ſayd, For the remiſſion of ſinnes going before, meant that iuſtification when it is applied vntounto vsus, alwayes putteth away thoſe ſinnes which we hauehave before cōmitted. Yet y^t letteth nothing, but that the promiſe of the remiſſion of ſinnes, and ſealing thereof, may oftentimes with profit be called to our memorie. But ſo oftentimes as ſinne is ſo forgiuen, it followeth of neceſſitie, y^t the ſame ſin went before: Howbeit y^t which we ſpeake of, tendeth to this, to declare, that the vtilitie of ſacramentes is not for a time, but pertaineth to the whole courſe of our life. Circumciſion differed from our ſacramentes, for that it was the beginning & firſt ſtep and viſible enterance to the couenant of God. And what maner of men the vncircumciſed were accounted to be, the Apoſtle declareth in the Epiſtle to the Epheſians. Ephe. 2. 11.Remember (ſaith he) that ye were ſometimes Gentiles in the fleſh, which were called vncircumciſion of them which are called circumciſion in the fleſh made with handes: ye were ye ſay ſometimes without Chriſt, aliantes from the common wealth of the Iſraelites, ſtraungers from the couenauntes of the promiſes, without hope in the world, and without God. And in the Epiſtle to the Philippians he teacheth, Phil. 3. 3.which is the true and ſpiritual circumciſion. For we (ſaith he) are circumciſion, Which is the true & ſpiritual circumciſion.which ſerue the Lord in ſpirit, and glory in Chriſt, and hauehave no confidence in the fleſh. And to the Coloſ. he writeth: Col. 2. 11.In whom (ſaith he) ye are circumciſed with circumciſion not made with handes, by putting off the ſinfull body of the fleſh. By which place we ſée (as we hauehave before alſo noted) that forgiueneſſe of ſinnes is to be put as well in circumciſion as in baptiſme. Wherefore Auguſtine in his booke againſt Iulianus the Pelagian, (in that part wherein he heapeth vp a great many of authorities of the fathers) reprooueth the Pelagians by theſe wordes of the Apoſtle, for that notwithſtanding they denyed originall ſinne, yet they baptiſed their infantes: for ſéeing they affirmed that in them is no ſinne, how could that baptiſme (as Paule ſaith) be circumciſion not made with handes, by the putting off of the ſinfull fleſh? Theſe places of the Apoſtle ſerue very much to expound the meaning and nature of circumciſion. In Deut. the x. Deut. 10. 16Chapt. the Lord ſaith: Thou ſhalt circumciſe the vncircumciſion of thine heart, neither ſhalt thou harden thy neck. In ſted of vncircumciſion y^e Chaldey interpretour hath, Tephaſhot, that is, fooliſhneſſe: thereby ſignifying, The firſt ground of ſinne.that the firſt ground of ſinne herein conſiſteth, that we are blind to all thinges pertayning to God, and that we are in all heauenly things blind and want the knowledge of God. The promiſe which circumciſiō ſealed.The 70. interpretours hauehave foreign, that is, hardneſſe of heart. The promiſes which are offered vntounto thē that are circumciſed, are thoſe, that God is made our God, & the God of our ſéede: in which onelyonly thing we hauehave the horne of plentie, that is, the ſumme of all good things. Hereof alſo ſpringeth our felicitie, and conſolation in all affliction. They were thereby alſo put in minde of the mortifying of the fleſh: that is, of the cutting away of ſuperfluous pleaſures. And moreouer by it they profeſſed true religion. And briefly thereby was ſignified the couenant made with God. Theſe were the thinges ſignified, and the matter of this ſacrament, and doe pertaine truely vntounto the nature and ſubſtance thereof.

Why circū ciſion was cōmaunded of the part of generation.18 Now are there two thinges remaining to be diſcuſſed. The one is, why circumciſion was commaunded to be marked in the member of generation: the ſecond, why it was commaunded to be doone the eight day. Out of Auguſtine in diuers places we gather, that therefore God would hauehave it ſo to be, to put vsus in minde, that originall ſinne, is by generation drawen from the parentes vntounto vsus, and that euen as the foreſkinne being cut off in the parent, dooth notwithſtanding return againe in the childe which is begotten, ſo originall ſinne being remitted vntounto the parentes, buddeth vp again in the childrē which are brought foorth. We are thereby alſo admoniſhed (which we hauehave now oftentimes ſaid) that the league of God pertaineth not onelyonly vntounto vsus but alſo to our children which we beget. Finally by that ſigne was chiefly ſignifyed, that Chriſt ſhould ſpring of the ſéede of Abraham. Circumciſion is no ridiculous thing.Neither ought we here to follow our owne ſenſe or humane reaſon, to thinke that to be a thing ridiculous or of ſmall force, which God himſelfe hath inſtituted. For otherwiſe the croſſe of Chriſt and the Goſpel are an offence vntounto the Iewes, and fooliſhneſſe vntounto the Gentiles. Neither ought we to iudge of thinges diuine according to that which is ſhewed outwardly. Diuine things muſt not be iudged according to outward ſight. 1. Kings. 5. 11.Otherwiſe Iulianus and Celſus made a laughing matter, that the aple was forbidden our firſt parentes. And Naaman the Syrian thought it a ridiculous thing, that he ſhould be ſeuen times waſhed in the riuer of Iordan. Neither doubt I, but that there were ſome which derided Moſes, when he caſt the wood into the bitter waters, Exo. 15. 25.to heale their bitterneſſe. In our dayes alſo, very many maruaile, how it commeth to paſſe, that the ſtealth of one halfpeny bringeth eternall deſtruction. The word of God is of great weight.But theſe men ought to remember, that theſe thinges are not to be conſidered according to their owne force: but vntounto them muſt be added alſo the weight of the word of God, which vndoutedly is of ſo great weight, as it weyeth heauier than the whole world. Neither is there any thing ſo vile and abiect, but that whē the word of God is added thereunto, it is made notable and excellent. In déede kinges and princes of this world hauehave a care to hauehave goodly and honorable ſeales. But as touching the promiſes and giftes, which are by them ſealed, they oftentimes deceaue men. But God when he vſeth euen the moſt abiect ſignes, neuer deceaueth any man. The ſeales of God conſiſt not of honourable things.Now will I ſpeake in a word or two of the conſideration of the eight day. The Hebrewes affirme, that ſuch is the dignitie of the ſeuenth day, that of it all thinges obtaine (I know not what) force and ſtrength. Wherefore they thinke, that after the ſeuenth day there commeth into the infant newly borne ſo much ſtrength, that he is able eaſily to abide the paine of circumciſion. But let vsus leaue vntounto them ſuch fained toyes, and let vsus rather thus thinke, That the eight day betokened the reſurretiō of Chri Col. 2. 11.that in the eight day was betokened the reſurrection of Chriſt, and therewithall ours. Which may eaſily be perceaued by Paul: for he ſaith, that in circumciſion was ſignifyed the cutting off of the ſinnes of the fleſh. But the ſinnes of the fleſh can neuer be perfectly cut off from vsus, vntill we are come to the holy reſurrection. All the whole time of this world, and the time of this whole lyfe, The whole time of this life repreſē teth a wéek.repreſenteth a wéeke of dayes. But the eight day ſignifyeth the reſurrection. There is moreouer an other reaſon not to be contemned, namely, that a child being ſo newly borne, is able to doe nothing of himſelfe as touching the attainment of righteouſneſſe. Wherefore hereby we be admoniſhed that iuſtification commeth not of our workes. And although it were ſo in the right of circumciſion, In Baptiſme we are not inioyned to any certaine number of dayes.yet are not we in baptiſme bound to any certaine number of dayes. For Chriſt hath made vsus frée from this kinde of obſeruation. Howbeit there hauehave bin ſome, which hauehave gone about in baptiſme alſo to compel Chriſtians vntounto the eight day. But thoſe the counſell held by Cyprian, hath condemned.

19 Circumciſion was for a time obſerued in the Primitiue Church. Circumciſion might in y^e primitiue Church bée retained for a time.And Auguſtine vponupon the Epiſtle to the Galathians ſaieth, that not eueryevery circumciſion after Chriſt was condemned, but onelie that circumciſion wherein was put a hope of ſaluation: but that circumciſion, which was receiued for this cauſe onelie, to retaine peace in the Church, and the more to aduaunce the preaching of the Goſpell, mought well be borne withall. For this cauſe Paul ſuffered Timothie to be circumciſed. Acts. 16. 3.But if it be required to be doone as neceſſarie vntounto ſaluation, it is by no meanes to be permitted And therefore Paul earneſtly reſiſted and would not ſuffer Titus to be circumciſed, as it is in the Epiſtle to to Galathians. Gal. 2. 3. That many Churches of the Chriſtians doe ſtill retaine circumciſiō.They ſay that euen now verie manie Churches in the Eaſt or in y^e South retaine ſtill to this day Circumciſion together with Baptiſme. How rightly they doe it, let them ſée vntounto that. Doubtleſſe it is moſt likelie, that, foraſmuch as they hauehave retained it ſo long, and that ſo ſtiflie, they put ſome hope of their ſaluation in it. Wherefore they ſhould doe much better, if they would vtterly omit it. But it ſhall be good, in the meane time to declare howe Paul to the Galathians ſaieth, Gal. 5. 3. Why Circumciſion bound men to obſerue the whole Lawe.That he which is circumciſed is debter to obſerue the whole lawe. For when Abraham receiued circumciſion, the lawe was not yet giuen. Wherefore it ſéemeth that circumciſion had not that of his owne force, and nature, to binde men to obſerue the law. But we ought to remember, that that which the Apoſtle ſaith, Gal. 4. 4.procéedeth out of another principle: namely that circumciſion repreſented Chriſt as to come, and as to giuegive himſelfe vponupon the croſſe: and the lawe ſhould ſo long be of force, vntill Chriſt came. Séeing then by circumciſion they teſtified that he was not as yet come, it muſt néedes follow, that they were kept ſtill vnderunder the law, ſéeing the lawe could onelie by the comming of Chriſt be abrogated.

20 And with how great an obſeruation God would hauehave that ſacrament to be kept, hereby it is manifeſt, for that in the Booke of Geneſis the 17. Gen. 17. 14Chapter he teſtifieth: That the ſoule which is not circumciſed the eight day ſhould be cut off from his people. Howe it is meant that the ſoule which is vncircumciſed ſhalbe cut off. Looke further pl 8. Art 19. Exo. 21. 13. Deut. 19. 2.Ambroſe in his booke of Abraham the Patriarch, ſéemeth to woonder at this ſo great ſeueritie. For God (ſaieth he) appointed Cities of refuge, that if any had by chaunce or vnwares killed a man, he mought hauehave a place whither to goe, that the friends and kinſfolkes of the partly ſlaine ſhould not kil him, ſo that he had not of ſet purpoſe and willingly, but by chance and vnwares committed the murther. Wherefore ſéeing infants did not by their owne will refuſe circumciſion, what reaſon was there why they ſhould be cut off? He anſwereth, that therefore peraduenture God would hauehave the children to be depriued of their corporall life, that in them parentes might be puniſhed for their impietie. But he ſaieth, that there were others which were of the opinion, that this ſentence pertained not vntounto the infants: but vntounto thoſe, in whoſe power they were, as if it had bin ſaide, that they ſhould be cut off. But the verie wordes of the Scripture are againſt this opinion: wherefore he turneth himſelfe to an allegoricall expoſition, as though that threatning ſhoulde pertaine to thoſe, which circumciſe not the mind which is the ſtrongeſt and moſt excellent portion of the ſoule. But ſuch allegories ſatiſfie not this queſtion. Wherfore it ſéemes to me that two things may well be applied to the abſoluing of this doubt. The firſt is, that threatening pertained vntounto him when he came to full age, if he ſhoulde then allowe the negligence of his parentes and not receiue circumciſion, vntounto the which he was by the lawe bounde. The ſecond is, that God is not to be accuſed of iniuſtice, if ſometimes hee killed the infant being ſo brought vp vncircumciſed. For ſuch ſeueritie mought be of force to admoniſh men, in how ill part God taketh it, to hauehave his ſacramēts contemned. And if peraduenture thou demaund what is to be iudged of the ſoule of a child ſo killed, What is to be iudged of children dying without circumciſiō.hauing not as yet receiued the ſacrament: I anſwer, that we either as touching his ſaluation or condemnation, can affirme nothing on either ſide. For if he pertained to the number of the elect, ſo that he was predeſtinate to eternall life, there is no cauſe but that he may be ſaued: foraſmuch as grace is not bounde vntounto ſacraments. But if he were a veſſell to that ende made of God, to ſhewe forth in him his wrath, and ſo to bée condemned, what can we complaine of the ſeueritie of God, eſpecially ſéeing we are all borne the children of wrath, and of condemnation? Howbeit in my iudgement we ought to hope well of him. For ſéeing the promiſe was giuen vntounto the ſéede of Abraham, and he being an infant hath not by any actual ſinne of his owne withdrawen himſelfe from the promiſe, it is moſt likely that he is admitted to the kingdome of God. Neither ought we to thinke, that he was ſlaine of God to eternall condemnation, but rather to ſaluation, that wickednes ſhould not change his heart: and that by his death he might teſtifie vntounto his parents and elders, and vntounto others, how grieuouſlie they ſinned in neglecting his circumciſion, & might profit the whole Church, carying in him a token of the wrath of God againſt the contemners of the ſacraments. Moreouer it is no hard thing to be beléeued that godlie men which liued before circumciſion was inſtituted, That before circumciſion there were ſome ſignes of the Sacrament.had other certaine notes, whereby their righteouſneſſe which was had by faith, was ſealed. For we reade, that they both offered firſt fruites and alſo ſacrificed: but by what ſigne, they noted their firſt regeneration, the holy Scriptures doe not teach.

Whether the knife of circumciſiō were of ſtone.21 And the Hebrewes in circumciſing of their children vſed a knife made of a ſtone: which neuertheleſſe God commaunded not. But they were mooued ſo to doe, by the example of Ziphora the wife of Moſes, Exod. 4. 25.which vſed ſuch a knife in circumciſing of her ſonne, when he was in daunger to hauehave bin ſlaine of the Angell. And although this ſacrament was diligently obſerued and kept among the Iewes, Circumciſion was ſpred amōg other Nations.yet it ſpred abroade alſo to forraine Nations. For if we may giuegive credite to Ambroſe in his ſeconde Booke of Abraham the Patriarch: the Egyptians, Arabians, & Phoenicians are circumciſed. And he thinketh that they did it, becauſe they thought that by ſuch firſt fruites of their bloud, are driuen awaie euill ſpirits, to the end that they ſhould not hurt him which is circumciſed. So the Diuell hath alwaies gone about to corrupt the ſacraments of God. The deuill to his power corrupteth the ſacraments of God.For it was ſuperſtition to aſcribe the power of ſaluation or of the deliuerie from Sathan, vntounto the nature of bloud ſhed forth. And at this daie y^e Iewes ſéeme not to be farre from this kinde of fooliſhneſſe. A fond cuſtome of the Hebrewes in circumciſing of their children.For while they circumciſe the infant, there ſtandeth one by with a little veſſell full either of earth or of duſt, whereinto they thruſt the foreſkinne being cut off: as though y^e diuell might ſéeme by that meanes to hauehave his meate. For the Lord ſaid vntounto y^e ſerpent euen ſtraightway at the beginning: VponUpon thy breaſt ſhalt thou creepe, and earth ſhalt thou eate. They ſéeme to thinke that the diuell hauing thus gotten his meate, departeth from the childe and will not trouble him any more. Amongſt the Ethnicks alſo, as the ſame Ambroſe affirmeth, was circumciſion corruptly obſerued after another manner. The Eg…ptians circū ciſed their children the 14. ye…re. Gen. 17. 25For the Egyptians circumciſed, not in the eight day as God had commanded, but in the 14. yeare, in ſo much as Iſmael at that age receiued circumciſion. Which maner alſo it is moſt likely that the Arabians followed. For at this day the Turkes are likewiſe circumciſed at that age: The Egyptians circū ciſed their women at the age of 14. yeere.although the Egyptians, as the ſame Ambroſe affirmeth, were woont alſo to circumciſe their women kinde, and that in the 14. yeere, as they did their male children. And for the ſame they vſed this reaſon, becauſe they might ſignifie therby, that luſt muſt be reſtrained, which in both kinds at that age beginneth very much to be kindled. The women kinde of the Hebrewes periſhed not in dying vncircumciſedBut God commaunded that onelyonly the male kinde ſhould be circumciſed. And yet were not the women of y^e Hebrewes therefore counted either ſtrangers from the Church, or from the couenant. For they are alwayes numbred together with the men. They that are vnmaried, with their fathers; and the married, with their huſbands.

22 There hauehave bin ſome, which by deceitful arguments hauehave ſpoken ill of circumciſion, A cauil againſt circumciſion.& after a ſort reprooued the God of the olde Teſtament. For firſt they ſaid, that the foreſkinne which was cut off, is either according to the nature of the body, or elſe it is againſt the nature thereof. If it be according to the nature, why would God hauehave it to bée cut off? If it be againſt y^e nature, why doeth God ſuffer it to growe? Ambroſe in his 77. Epiſtle to Conſtantius anſwereth, that that foreſkinne is according to the nature of our bodie: but it is not abſurd, that thoſe things which are agréeable with our body, or our fleſh be cut off, if the ſpirit may thereby bée holpen. Which wée perceiue to bée done in faſtings and other mortification of the fleſh, and in bearing of the Croſſe, which God hath laide vponupon all the faithfull. In which we are compelled to ſuffer many things againſt the fleſh. Further they ſay that God feared awaie the other nations from the law of Moſes, An other Cauill.when he laide vponupon them this yoke of circumciſion. Which if it had bin away, manie ſtrangers and outward nations would hauehave come vntounto the religion of the Hebrewes. But after y^e ſelfe ſame maner alſo, they might cauill againſt Chriſt himſelf, for that he ſéemed to fraie away the world from his religion: partly by reaſon of y^e ſeueritie of his doctrine, and partly by reaſon of the perſecutions and Martyrdome, which in the firſt time, the moſt part of the faithfull were like to ſuffer. But they which truely pertaine to the number of the elect, doe in no wiſe ſtart backe for the difficultie of the calling. But they which goe backwarde were not of vsus, and therefore they are fallen awaie. Why God would hauehave them to be circumciſed being yet Infants.They maruell alſo, why God woulde in ſo tender an age, hauehave ſuch a ceremonie exerciſed, which might oftentimes bring weake little bodies into daunger. That euerie age is méete for a Sacrament.As touching age (ſaieth Ambroſe) As eueryevery age is ſubiect vntounto ſinne, ſo likewiſe it is méete for the ſacrament. And that Infants are ſubiect vntounto ſin, their diſeaſes, weepings, paines, and deaths abundantlie declare. And if peraduenture they were brought in daunger of their life; yet was there no cauſe why they ſhould complaine, foraſmuch as they ought the ſame all wholly vntounto God. And yet as they write, verie fewe hauehave by that occaſion died. And that paine and daunger brought ſome vtilitie. Why God would the children to be afflicted, with ſuch a wound and with paine. A ſimilitudeFor euen as valiant ſouldiors when they remember that they hauehave before ſuffered many things, for that they ſhould not flie awaie, are the more animated to ſtande by it, leaſt they ſhould diſhonour thoſe ſcarres and woundes which they before ſuffered, rather than they would forſake their place and ſtanding. So would God that the Hebrewes being now of full age and at mans ſtate ſhould defend the profeſſion of their lawe, euen againſt all daungers, when they called to remembrance that for religions ſake, they had bin wounded euen from their infancie. But nowe he ſaieth, Circumciſion is worthily refuſed of Chriſtians. For that ſéeing Chriſt hath ſhed his bloud, the price of our redemption, there is now no néede that eueryevery particular man ſhould priuately ſhed his owne bloud. And as touching the Sacrament of Circumciſion, theſe things we thinke ſufficient for this preſent purpoſe.

Common Places, Part 4 · Chapter 7

p. 96The ſeuenth Chapter. Of Sacramentes, and namelie of Circumciſion.

Of Circumciſion.

The ſeuenth Chapter. Of Sacramentes, and namelie of Circumciſion.