34. The xvj. Chapter. Of the likenesse and vnlikenesse of the Old an

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

THE word league in Latine Foedus, ¹ 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 vnto them, whom they haue conquered, in punishing and commanding them in such things, as they will afterward haue 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 vs shew what a league is. A league is that bond betwéene men, ² 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 vpon 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, ³ 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, ⁴ he put the signe of circumcision. Furthermore, in the same, which was made by Moses at the mount Sina, ⁵ there were twelue pillers erected, and the people was sprinkled with bloud. ⁶ 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. ⁷ 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.

⁸ 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 vnto vs. 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 vnto 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: ⁹ 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, ¹⁰ 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, ¹¹ the selfe-same sacraments: as it is declared in the first epistle to the Corinthians, the tenth chapter: for, The fathers were all vnder 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 haue persuaded the Corinthians, to be subiect vnto the same punishments that the Hebrues were. For they might haue 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, ¹² the first chapter, concerning the Gospell; that It was in the old time promised by the prophets in the holie scriptures. ¹³ 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 vnto me, that these things were indéed promised in the holie scriptures of the old testament; but not that they should be perfourmed vnto the men that liued in those daies. For the apostle dooth verie well shew the meaning of this place, ¹⁴ when he saith; that Euerie lawe dooth speake to those men, which liue vnder 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, ¹⁵ than we be. Wherefore it is written in the booke of Genesis, of Abraham, that he beleeued, and the same was counted vnto him for righteousnesse. Iohn also testified, that Christ said of Abraham; ¹⁶ that He had seene his daie, and reioised. The epistle vnto 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 mercie 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 vnto vs) they came vnto them by the grace of God and Christ.

¹⁷ 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 giue 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 haue the knowledge of God. And further it is said, in the person of GOD; I will be mercifull vnto 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 haue 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 giue 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 vs they are made euident and cléere, so that we haue 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: ¹⁸ 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; ¹⁹ and God euerie where requireth, that we shuld heare his voice: which is nothing else, ²⁰ 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 haue them for their owne sakes. Howbeit, they indured so long, as men were indued with a childish spirit; as Paule speketh to the Galathians, ²¹ whiles they liued as yet vnder 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 haue 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 vnto the soule. Also it is written in the 144. psalme; ²² Blessed are the people, which haue the Lord for their God. In Deuter. also, ²³ GOD tooke vpon 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, ²⁴ 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 vnto perteineth that, which God a⟨…⟩ruied to Abraham; ²⁵ to wit, that he himselfe would be his reward. Which words plainlie teach vs, 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 vnto God) are but flesh and bloud; if they should be counted to gouerne the publike weales, in respect onelie of the bodies of subiects; ²⁶ 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 haue most plainlie testified, that the worshipping of GOD consisteth not in those things. ²⁷ 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, ²⁸ concerning this matter. Yea, and (as I haue before taught) the lawe it selfe and the prophets declare, that the thing was far otherwise.

²⁹ 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 vs also to baptise our little children, when they are yet infants; forsomuch as they also are comprehended in the league. For they, which alreadie haue 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; ³⁰ 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. ³¹ 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 vnto ciuill things, or vnto 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 vs. But if the forefathers haue bound themselues, and their posteritie, vnto 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 mercie and good will; to stir vs vp thereby more and more, to doo those things, which otherwise is our dutie to doo.

8 But some affirme, ³² 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 vnto the Galathians he wrote; Ye haue begun in the spirit, ³³ 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, ³⁴ which be vnder 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 vpon 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. Vnto the Romans it is written; The lawe indeed is spirituall, ³⁵ a holie commandement, iust and good; but I am carnall, &c. And vnto Timothie; For we knowe, ³⁶ 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 haue said) he spake thereof, so far foorth as the false apostles seuered Christ from the same. ³⁷ 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 vnto 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.

³⁸ 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, ³⁹ that the deliuerer should come, and be mercifull vnto iniquities: there ariseth a doubt, whether the new testament and the old be diuers or no. ⁴⁰ Of the which matter I haue 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, ⁴¹ 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; ⁴² 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.

⁴³ 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 vs hée is knowne, as he which is alreadie come. Also, their signes were diuerse from vs 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 vnto them, which we haue not. And finallie, vnto 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 haue 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 haue now mentioned.

10 But now resteth to answer, ⁴⁴ vnto 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; ⁴⁵ He beleeued God, and it was imputed vnto him to righteousnesse: as the apostle hath declared. And Dauid saith; Blessed are they, ⁴⁶ whose iniquities are forgiuen, and whose sinnes are couered. Yet if we looke vpon the sacraments or ceremonies, they did not pardon sinnes, as touching the woorke; neither yet haue our sacraments strength so to doo. But whereas Paule saith vnto the Hebrues; that The bloud of gotes, ⁴⁷ 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 vnto 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; ⁴⁸ 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 vnto vs the remission of sinnes, which by the bloud of Christ wée haue alreadie obteined. Which selfe thing is also doone in the Eucharist. And faith ought alwaies to go before the receiuing of the sacraments, ⁴⁹ 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 vs, as concerning the will of God: and when they bée set foorth vnto vs, 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 vpon. ⁵⁰ And therefore whereas Chrysostome (interpreting these words; When I shall take awaie their sinnes ) saith vpon 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 haue: 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, giue 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, ⁵¹ and made void, the new taking place: ⁵² 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 giue strength; yea rather, it after a sort commandeth infinit things, and laieth such a burthen vpon vs, 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 haue 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 haue 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 vs, bicause we haue changed circumcision into baptisme, and the daie of the sabboth, into the lords daie; and haue 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, ⁵³ least they should séeme to giue 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 vnder 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 vnto the truth, and vnto holinesse. And forsomuch as héere is mention made of the league, let this be vnderstood; ⁵⁴ that it is for the most part of the Latines called Testamentum; of the Graecians, ⟨…⟩; of the Hebrues, Berith, all which words doo fitlie expresse it.

12 But héere againe riseth a doubt; ⁵⁵ 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 vpon him? ⁵⁶ 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 vs vpon the crosse; in this respect was comprehended of the fathers by faith, and was food for their soules vnto eternall life. For those things, which be furthest off from vs, 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 haue 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 vnto Ianuarius, to Optatus, and else-where. Neither is that anie lett, which the same father, vpon 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 giue grace, which the sacraments of the Hebrues could not giue. Howbeit, ⁵⁷ 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 giue 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 vnto vs, and that was in time past promised vnto 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 vs, and to them; and is to vs no otherwise than he was vnto them.

13 Now come I vnto the former demand, wherein was asked; ⁵⁸ 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 vs, 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. ⁵⁹ 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. ⁶⁰ 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 vs, 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 vs in these daies, all things are more cléere and manifest, than they were to them. Vnto vs 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 vnto vs, 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, ⁶¹ in the 53. chapter, ⁶² so expressed the whole kingdome of Christ, and his death, as Ierom pronounceth him rather to be an Euangelist than a prophet. And Dauid, ⁶³ in his psalmes most plainlie prophesieth manie things of Christ.

14 But there séemeth to be no small controuersie, ⁶⁴ 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, ⁶⁵ 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 giue 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 haue 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 vnto the iudgement and disposition of those men, which came vnto 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 vnto him; What signe doost thou, that we may beleeue thee? For Moses gaue Manna vnto the fathers in the wildernesse. As if they had said; It behoueth thée also (if thou wilt haue 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, ⁶⁶ vnto 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 vnto these, might not be quickened with that meate; They be dead (saith he:) which should not haue happened, if they had togither with the signe eaten me by faith, which am the true bread sent downe from heauen.

⁶⁷ 15 Paule, after the same maner, when he hath occasion to intreate of circumcision, speaketh honourablie thereof, according to the nature of it. Vnto 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, ⁶⁸ Christ profiteth you nothing. Ye are fallen awaie from grace, and yee are become debtors of keeping the whole lawe. ⁶⁹ And vnto the Philippians he speaketh so contemptuouslie therof, ⁷⁰ 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 vnto the Iewes; Yee onelie haue respect vnto carnall meate, ye haue onelie a care for the bellie, ye speciallie followe idlenesse; and therefore aboue me ye prefer Moses, of whom the fathers, like vnto your selues, had no other but earthlie food; but I am to giue 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 vpon Iohn; ⁷¹ that the sacraments of the old fathers, as touching the signes, were differing fro~ 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 vs, 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, ⁷² 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 haue no fruit thereof, but do eate and drinke vnto 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 vs; 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; ⁷³ 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 vnto 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, vnto that which is méere spirituall, of the which he then framed his talke, and saith; that the fathers, which were like vnto them, died in the desert, and were not holpen by the meate offered vnto 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. ⁷⁴ Howbeit, 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 vnto the signe, that which belongeth vnto 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, ⁷⁵ and opened the doores of heauen, &c. Where thou hearest the prophet saie, that the bread was then giuen from heauen. ⁷⁶ Which saieng thou must as well refer vnto the outward signe, as vnto the spirituall thing, vnto 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; ⁷⁷ 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. ⁷⁸ Furthermore, 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 haue 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 haue 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. ⁷⁹ We ought not to confound the nature of the signes togither with the things signified. Let vs follow the meane and sound waie; and let vs iudge honourablie of the sacraments: not thinking them to be things altogither void of spirituall goodnesse. Neither let vs 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, ⁸⁰ and it may signifie a gift, or else a portion, and a part: forsomuch as that thing was all wholie giuen by God vnto the Israelites. Or else it signifieth some thing prepared, not atteined vnto 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, ⁸¹ 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 ⟨…⟩. And I doubt not, but that the Arabians vsed the word Man, by imitating of the holie scriptures. For their language is somewhat néere vnto the Hebrue. Aben-ezra, ⁸² vpon 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. ⁸³ For naturall Manna is not to be found vpon 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 vpon 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 haue I, ⁸⁴ for 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. ⁸⁵ 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 vnto 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 vnto men; not through their owne works or merits, but fréelie, and of the méere goodnesse of God. ⁸⁶ 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, ⁸⁷ they would neuer (as Paule saith) haue crucified the Lord of glorie.

⁸⁸ 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, ⁸⁹ and his burden easie. And of him it is aptlie written; Tast and see, for the Lord is sweet. ⁹⁰ Manna was pure and white; Christ neither co~mitted sin, neither yet was there anie guile found in his mouth. ⁹¹ Manna was beaten in a mill and a morter; Christ, to become our meat, was knocked vpon the crosse & died. Manna was giuen by the waie in the wildernesse; and to vs 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 haue no néed of sacraments. For Christ shall be before vs, and we shall behold God in such sort, as he is. All these things declare vnto vs, how aptlie this signe is applied vnto the thing signified. In the desert, God would haue this meat to be giuen vnto the Hebrues; first, to declare his power; to wit, that Man liueth not by bread onelie, ⁹² 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 haue néed. Lastlie, he would teach all vs, 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; ⁹³ First seeke ye the kingdome of God, and these things shall be giuen vnto you. They followed GOD, when he called: and he forsooke them not. And so he will in like maner not forsake vs. Thou maist adde out of the saieng of Paule, that God prouided not onelie that they should haue meat, but also a sacrament. Ambrose, writing vpon 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; ⁹⁴ These things were our figures or examples: manie doo infer vpon 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 vs a place out of the epistle to the Colossians, where after Paule had reckoned vp those things, ⁹⁵ which perteined vnto 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 vnto 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 giue place vnto latter sacraments. Further, that the same, which is abrogated and made void, may haue 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 vs; but bicause we haue 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, ⁹⁶ which we haue 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, ⁹⁷ 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 haue accesse therevnto. Wherefore he compareth the sacraments of the old fathers vnto the first portraiture, and our sacraments vnto 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, ⁹⁸ bicause héere séemeth to be signified a difference of the old and new testament, in these words; For yee haue not receiued the spirit of bondage to feare, but yee haue 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 vpon 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, ⁹⁹ those fathers are said to haue eaten one and the selfe-same spirituall meat; and to haue 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. ¹⁰⁰ 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, ¹⁰¹ which were giuen to be helpers vnto Moses, were in such sort made partakers of his spirit, that they also prophesied; ¹⁰² and that Iosua was indued with the holie Ghost; and that Gedeon had giuen vnto him the same spirit; and that the same holie spirit departed from Saule: which might not haue 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? ¹⁰³ 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, ¹⁰⁴ when the one desired to haue the spirit of the other giuen double vnto him. We read also, that Daniel had the spirit of the saints. ¹⁰⁵ But vnto these so manie oracles, we will also adde a firme reason. That the fathers were iustified, we haue 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, ¹⁰⁶ to bring men vnto 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 vnto Christ, nor yet appalled at the horriblenes of their sinnes committed?

¹⁰⁷ 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 haue béene made féeble. For the Corinthians might haue thought, that the Iewes had béene afflicted with so manie punishments; bicause they had no sacraments like vnto 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 vnto this, we may therfore beléeue it vndoubtedlie; bicause he maketh mention onelie of those sacraments of the old testament, which answer vnto 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 haue 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. ¹⁰⁸ For he saith, that They dranke of the spirituall rocke which followed them, and that rocke was Christ. ¹⁰⁹ 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 haue 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, ¹¹⁰ 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, ¹¹¹ least we should be condemned with this world? And what? Will you saie that in the new testament also, there wanteth rewards promised vnto the godlie? ¹¹² For if we giue anie thing to a prophet, in the name of a prophet, we doo receiue a prophets reward. And; ¹¹³ He that forsaketh his owne, for Christ his sake, shall receiue an hundreth fold, euen in this world also. But Chrysostome addeth, that vnto them was promised a land flowing with milke and honie; but vnto vs is promised the kingdome of heauen. I grant indéed, that the old fathers had manie temporall promises; but yet not in such sort, as vnto them was made no promise of eternall life. For Christ bringeth a testimonie of the resurrection out of the lawe; ¹¹⁴ I am the God of Abraham, the God of Isaac, and the God of Iacob. And God saith vnto Abraham; I am thy protector and thy exceeding great reward. ¹¹⁵ And Daniel saith; that They shall rise againe, ¹¹⁶ which haue slept in the dust of the earth, some to eternall life, and some to euerlasting damnation. And Esaie saith of the damned; ¹¹⁷ 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; ¹¹⁸ 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, ¹¹⁹ 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 haue bread, wine, and water, as elements of our sacraments: but one and the selfe-same Christ was common, both vnto our sacraments and vnto theirs. Sith no man can denie, but that circumcision was the sacrament of regeneration; euen as our baptisme is also. ¹²⁰ Yea and the Schoolemen themselues confesse, that originall sinne was forgiuen vnto the forefathers in circumcision. Wherefore iudgement ought not so lightlie to haue 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; ¹²¹ Thou shalt not lust; and that the prophets euerie-where require circumcision of the hart, ¹²² 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 loue; that indéed is true after a sort: howbeit, not so, as they were vtterlie without loue, 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 haue 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 vpon vs. Howbeit, he should haue remembered, that those punishments, which he maketh mention of, were ciuill punishments; which our christian magistrates also doo laie vpon such as be malefactors. But they (saith he) had onelie in name the honour of adoption, and of children: but we haue 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; ¹²³ that He had called his first begotten sonne out of Aegypt. And Moses saith in Deuteronomie; ¹²⁴ Thou hast forsaken God, which begat thee. And Malachie, ¹²⁵ in his second chapter; There is one God, and father of vs all. And Esaie; I haue nourished and brought vp children, ¹²⁶ and they haue despised me. And dooth not Paule saie; Vnto whom apperteine the couenant and adoption: ¹²⁷ speaking then of the fathers of the Israelites, of whom was Christ according to the flesh. ¹²⁸ I said ye are gods, and children of the most high. They also called God their father, when they said in Esaie; ¹²⁹ Thou art our father, for Abraham knew vs not, and Israel had no knowledge of vs. And so great an affection did God the father beare towards them, as he saith; ¹³⁰ 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 vnto the same, which (as I haue 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 loue. 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 vnder the euill spirit, as are destitute of grace; and being not regenerate, liue vnder the lawe. For they are addicted vnto 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 vnder the libertie of the sonnes of God.

But this opinion (saith he) cannot stand; ¹³¹ 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 haue of the spirit of bondage. So that Augustine herein agréeth with Chrysostome; that they, whom he thinketh to be vnder 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 vnto 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: ¹³² 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: ¹³³ 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 vnto Christ. So that the selfe-same spirit being our guide, we come vnto Christ, and by faith laie hold vpon him, and the promise of the mercie of GOD: by which meanes our sinnes be forgiuen vs, and we are receiued into the adoption of the sonnes of God. Wherefore Paules meaning was, to declare vnto the Romans; that they being now past that first step, and being regenerate in Christ, haue obteined adoption: and therefore it behooued them, not onelie to liue godlie; but also willinglie and of their owne accord to worke vprightlie. Vnto this interpretation of ours, Ambrose subscribeth: for he saith, that the apostle here teacheth the Romans, that they be no longer vnder the lawe; ¹³⁴ but doo now liue vnder 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, ¹³⁵ 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 vnder 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 vnto the lawe. Againe, there be some others, which were weake, who, although they cannot be compared with those, whom we haue 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 fro~ 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 vnto infinite ceremonies. And this is the reason, whie the old fathers are said to haue liued vnder the lawe, and vnder 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 haue in the Gospell. Wherefore, although amongst vs 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 haue 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 vnder 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 loue 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 haue mentioned, ¹³⁶ Paule ioineth togither in the epistle to the Galathians. For thus he saith; The heire, so long as he is a little one, liueth vnder 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, vnder the forme of seruants, kept vnder 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 vs diligentlie examine those things which we touched a little before; ¹³⁷ namelie, that our minds must be lifted vp from temporall things, vnto eternall and heauenlie things: sith in this mortall life we be sometimes deliuered from afflictions, yet vnperfectlie. For by Christ we be alloted vnto righteousnes, and vnto 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 vs: and that shall then be, ¹³⁸ when the Lord shall iudge all the ends of the earth; ¹³⁹ and when (as Paule saith) he shall deliuer the kingdome vnto 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, ¹⁴⁰ that those things, that were written in the old testament, concerning temporall things, doo belong vnto eternall things. In the old time God promised vnto the patriarchs, that he would giue the kingdome vnto Dauid and his posteritie. And this is to be vnderstood, ¹⁴¹ not onelie of Salomon; but also of Christ.

Wherefore the angell speaking of him said; God will giue vnto him the kingdome of his father Dauid, ¹⁴² 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; ¹⁴³ 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, ¹⁴⁴ translate the same vnto Christ, and affirmeth, that the kingdome promised to Dauid, was made perfect in Christ. For euen so the promise of séed made vnto Abraham, ¹⁴⁵ in the booke of Genesis; although it may be referred vnto Isaac, yet by Paule it is applied vnto Christ. ¹⁴⁶ 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 vnto 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 vnto this root. Wherevpon Paule vnto the Romans reasoneth after this maner; If God gaue his owne sonne vnto vs, ¹⁴⁷ how shall he not with him giue vs all things also?

27 But thou wilt saie, that manie benefits are bestowed vpon the wicked, who neuerthelesse haue 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 vnto their saluation, but vnto their destruction. ¹⁴⁸ Euen so Paule vnto the Philippians, although he had manie gifts before he came vnto 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 vnto 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 vs thus conclude the reason; God either angrie or well pleased, bestoweth his benefits vpon 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 giue 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 vpon vs, that hath not his rooting in Christ.

¹⁴⁹ 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 haue. And Paule, in the eleuenth chapter vnto the Romans, ¹⁵⁰ describeth 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 vs 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: ¹⁵¹ 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. ¹⁵² 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; ¹⁵³ 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, ¹⁵⁴ being not ignorant, doo so intreat of things in their time, as they applie the greatest part of their doctrine vnto 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, ¹⁵⁵ otherwhiles answered not to their saiengs. In the prophet Zacharie, GOD promiseth, ¹⁵⁶ that he would be a firie wall vnto 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. ¹⁵⁷ 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 vnto Salomon, neither can they be anie other waie vnderstood, but of Christ. Also Esaie saith; ¹⁵⁸ 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 vnto those times, be altogither excessiue spéeches: but they doo verie well and properlie agrée vnto Christ.

Wherefore, none may iustlie complaine, if these and such like things be wrested by vs vnto Christ; séeing this is the iust and true interpretation of the scriptures. Neither are these kind of oracles lesse agréeable vnto Christ, than vnto 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 vnto Messias; especiallie those that were more ancient than the apostles and euangelists: vnto whome it was sufficient to shew onelie a reason, how that manie acts and saiengs in the old testament were referred vnto Christ; thinking it néedelesse to go through with euerie thing.

¹⁵⁹ 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. ¹⁶⁰ 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 vnder his feete. For (as saith the authour of the epistle to the Hebrues; ¹⁶¹ ) All things are not yet subdued vnto him, but they shall then be subdued, ¹⁶² when as death the last enimie shalbe destroied.

29 Wherefore, vnder 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 vnto vs. 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 mercie prouided to haue it set foorth vnto vs, 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. ¹⁶³ Of which things to rehearse some, they saie, that the dominion of his kingdome shall most amplie be extended; ¹⁶⁴ 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 vnto vs 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 vnto vs: naie rather, it was foretold vs 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, ¹⁶⁵ shall suffer persecutions. But in the second comming of Christ, we haue a full and absolute felicitie; the which shalbe altogither heauenlie. ¹⁶⁶ For Christ testifieth; that We in the kingdome shall be like vnto angels, which neither marrie, nor be married. And yet is it described vnto vs, as if it were temporall and earthlie; and that not alonelie in the old testament, but in the new: ¹⁶⁷ where Christ saith, that he would prouide for his elect, to sit downe, and that he passing by, will minister vnto them.

And in the 19. chapter of Luke, he said; ¹⁶⁸ Wee be like men that expect their Lord, when he will returne from the marriage. Wherein Christ is described to haue gone vnto his father; howbeit, as vnto 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 haue; we, by a certeine participation, haue in the meane time while we liue héere: for Paule saith, that We by hope are saued. So that now we inioie and haue the tranquillitie of conscience; ¹⁶⁹ For we knowe that there is no damnation to them that be in Christ Iesus. We haue moreouer peace towards God, vnto whom, before we were most hatefull: whereof Paule warneth vs vnto the Romans; We being iustified freelie, ¹⁷⁰ are at peace with God. Also, we by the holie Ghost, haue 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 vnto 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 vnto 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. Vnto 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 vs. ¹⁷¹ Wherefore, by the admonition of Peter and Dauid, we will cast all our carke and care vpon God: which vnlesse we doo, we shall not be far from the detestable crime of sacrilege. For otherwise, we should challenge vnto vs those things, which God would haue to rest and be intire vnto himselfe. If it be the office of GOD, to take the care of vs; 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.

¹⁷² 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 vpon vs. For he saith; First seeke the kingdome of God, ¹⁷³ and all things shall be giuen vnto 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. Vnto 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, ¹⁷⁴ 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 haue 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, vnder that description is expressed vnto vs, 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; ¹⁷⁵ There shall be weeping and gnashing of teeth: when as now, the spirits, which be tormented in hell, haue neither téeth nor eies, in the which gnashing and teares may haue 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. ¹⁷⁶ 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 vpon vs in time conuenient; but also he prouided, that by his prophets and holie scriptures, it should be deliuered vnto vs by apt words, and by figures most effectuall, and most profitable to teach.

31 But yet it séemeth to be doubted, ¹⁷⁷ whether the Iewes of our time, which giue no credit vnto Christ, haue 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 haue 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 vnto 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. Vnto whom neuerthelesse we denie not that, ¹⁷⁸ which Paule dooth grant vnto them; namelie, that the word of GOD is committed vnto 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, ¹⁷⁹ 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 vnto 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 vnto them, than vnto vs: 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 vnto him, than ours is. ¹⁸⁰ 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, ¹⁸¹ 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.

¹⁸² 32 The works of GOD are so ordered, as they easilie helpe, and by no meanes hinder one another. ¹⁸³ 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 vnto the Iewes; for it shall prouoke them to enuie. And in the meane time, vntill this come to passe, ¹⁸⁴ let vs 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, haue 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 vnto vs no small commoditie; ¹⁸⁵ 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.

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← 33. The xv. Chapter. VVhether the · Contents · 35. The xvij. Chapter. Of Christ, and his →

Footnotes

1. In Iudg. 2, about the end. ↩

2. What a league is. ↩

3. Gen. 9, 9, and 13. ↩

4. Gent. 17, 10 ↩

5. Exo. 24, 4, 8 ↩

6. Iosua. 24, 26. ↩

7. The couenants that were made both on the behalfe of God and of man. ↩

8. How the league is diuided into the old and new league. ↩

9. One and the same thing and substance is of the old and new league. ↩

10. verse. 16, ↩

11. The selfe-same sacraments in both testaments. 1. Cor. 10, 1, ↩

12. verse. 2. ↩

13. verse. 21. ↩

14. verse. 19. ↩

15. Gen. 15, 6. ↩

16. Iohn. 8, 26. verse. 8. ↩

17. verse. 31. verse. 8. ↩

18. Esaie. 1, 11. Amos. 5, 22. ↩

19. Deut. 10, 16 ↩

20. 1. Sa. 15, 22.
    ↩

21. Gal. 4, 3. ↩

22. verse. 15. ↩

23. Deut. 30, 6. ↩

24. Matt. 22, 31. ↩

25. Gen. 15, 1. ↩

26. The end of ciuill administration. ↩

27. Plautus. ↩

28. Plato. ↩

29. The fathers entered into couenant with God for their posteritie also. ↩

30. verse. 15. ↩

31. Whether the posteritie may be bound by their forefathers. ↩

32. In 1. Cor. 10, verse. 2. ↩

33. Gal. 3, 3. ↩

34. Gal. 4, 29. ↩

35. Rom. 7, 12. ↩

36. 1. Tim. 1, 8.
    ↩

37. How the false apostles would take Christ from the lawe. ↩

38. In Rom. 11. verse. 27. ↩

39. verse. 34. ↩

40. Whether the new testament and the old be diuers. ↩

41. Hebr. 8, 13. ↩

42. verse. 4. ↩

43. One maner of iustification, and one mediator both in the one, and the other. ↩

44. In the old testament was iustification, that is, remission of sinnes. ↩

45. Gen. 15, 6. ↩

46. Psal. 32, 1. ↩

47. Hebr. 10, 4. ↩

48. Luk. 22, 20. ↩

49. Faith ought to go before the receiuing of the sacraments. ↩

50. Looke for the place in Chrysostom ↩

51. Heb. 8, 13. ↩

52. A place of Ieremie expounded. Iere. 31, 33. ↩

53. A starting hole of the Iewes. ↩

54. By what names the league hath beene called ↩

55. In 1. Sam. ⟨…⟩ verse. 4. ↩

56. Apoc. 13, 8. Looke in 1. Cor. 10. verse. 4. and part. 4. place 7. art. 7. and In 1. Cor. 10. 4. ↩

57. How our sacraments are said to giue saluation. ↩

58. How our sacraments be of greater vertue. ↩

59. A similitude. ↩

60. Whether our faith be greater than the faith of the Iewes. ↩

61. Iohn. 8, 56. ↩

62. All the chapter. ↩

63. Psalme. 2, verse. 22, &c ↩

64. In .1. Cor. 10, verse. 3. ↩

65. Iohn. 6, 32, and 49. ↩

66. In what respect Christ denied that Manna came from heauen. ↩

67. Rom. 4, 11. ↩

68. Gal. 5, 3, 4. and 5. ↩

69. Phil. 3, 2. ↩

70. 2. Cor. 3.
    ↩

71. Augustine. ↩

72. Ioh. 6, 49. ↩

73. Augustine. ↩

74. Our death if we be faithfull cannot be called death ↩

75. Psal. 78, 24. and 25. ↩

76. Manna from heauen is two waies to be referred. ↩

77. Matth. 6, 26. ↩

78. 1. Co. 15, 47
    ↩

79. No need of transubstantiation in the sacrament. ↩

80. What Manna signifieth in the Hebrue. ↩

81. Of Galen and Dioscorides. ↩

82. Aben-ezra. ↩

83. The difference betweene Manna called honie of the aire from Manna in the scriptures. ↩

84. Wisd. 16, 26 ↩

85. Plato in Cratylus. ↩

86. An analogie between Manna and Christ. ↩

87. 1. Cor. 2, 8.
    ↩

88. Iohn. 6, ↩

89. Matt. 11, 30 ↩

90. Psa. 34, 9. ↩

91. 1. Pet. 2, 22.
    ↩

92. Deut. 8, 3. ↩

93. Matt. 6, 33, ↩

94. In 1. Cor. 10 6. and 11. ↩

95. Col. 2, 17. ↩

96. Chrysostome. ↩

97. A similitude of a Painter. ↩

98. In Rom. 8, verse, 15. ↩

99. verse. 3. ↩

100. verse. 3. ↩

101. Num. 11, 17. & 24. ↩

102. Iosua. 34, 9. Iud. 6, 34. 1. Sam. 16, 14. ↩

103. Psal. 51, 13. and 143, 10. and 51, 14. ↩

104. 2. King. 2, 9.
     ↩

105. Dan. 4, 9. ↩

106. The lawe cannot doo hir office without helpe of the spirit. ↩

107. 1. Cor. 10, 3. A place vnto the Corinthians, expounded.
     ↩

108. Ibidem. 4. ↩

109. We cannot drinke Christ without his spirit. ↩

110. 1. Co. 11, 30.
     ↩

111. Ibidem. 32. ↩

112. Matt. 10, 41. ↩

113. Matt. 19, 29. ↩

114. Matt. 22, 32 Exod. 3, 6. ↩

115. Gene. 15, 1. ↩

116. Dani. 12, 2. ↩

117. Esai. 66, 24. ↩

118. Iohn. 5, 46. Rom. 10, 4. ↩

119. The forefathers were bomb to more ceremonies than we be. ↩

120. Circumcision was the sacrament of regeneration, as baptisme is. ↩

121. Exo. 20, 17. ↩

122. Deut 10, 16 Ierem. 4. 4. ↩

123. Psal. 11, 1. ↩

124. Deut. 32, 18 ↩

125. verse. 10. ↩

126. Esaie. 1, 2. ↩

127. Rom. 9, 4. ↩

128. Psal. 82, 6. ↩

129. Esai. 63, 16. ↩

130. Esai. 49, 15. ↩

131. The spirit of adoption is not our mind, but the inspiration of God. Rom. 8, 16. ↩

132. What the spirit of bondage is. ↩

133. Two effects of the holie Ghost. ↩

134. Two steps of conuersion. ↩

135. In what state the old Iewes were for the spirit of Christ. ↩

136. Gala. 3, 24. and 4, 1. ↩

137. In 1. Sam. 2, verse 10. ↩

138. Luke. 1, 69, ↩

139. 1. Cor. 15, 24.
     ↩

140. A rule. ↩

141. Psal. 89, 30, ↩

142. Luke. 1, 33. ↩

143. Deut. 18, 10 and 15. ↩

144. Acts. 3, 22. ↩

145. Gen. 22, 18 ↩

146. Gal. 3, 16. ↩

147. Rom. 8, 13. ↩

148. Phil. 3, 7, and 8. ↩

149. One and the same league is of the old and new testament. ↩

150. verse. 16, &c ↩

151. verse. 7. ↩

152. Ibidem. 24. ↩

153. Ibidem. 4, verse. 3, &c. ↩

154. After what maner the prophets applied their doctrine to Christ. ↩

155. In 1. Cor. 10, vers. 3. ↩

156. Zach. 2, 5. ↩

157. Psa. 72, ver. 9, 10, & 11. ↩

158. Esaie. 2, 4. & 11, 6. ↩

159. Luke. 1, 69. ↩

160. When the horne of Christ shall be exalted. 1. Cor. 15, 25. ↩

161. Hebr. 10, 13. ↩

162. In Gen. 27. verse. 28. Why heauenlie good things are shadowed by temporall. ↩

163. Psal. 2, 8. ↩

164. Esaie. 9, 7. & 2, 4. & 11, 6. & 60, 18. & 65, 20. & 25, 8. ↩

165. Mat. 10, 17. 2. Tim. 3, 12. ↩

166. Mat 22, 30. ↩

167. Luke. 12, 37. ↩

168. Ibid. vers. 36 ↩

169. Rom. 8, 1. ↩

170. Rom. 5, 1. ↩

171. Psal. 55, 23. 1. Pet 5, 7. ↩

172. Matt. 6, 11. ↩

173. Ibidem. 33, ↩

174. By temporall punishments are described the eternall. verse. 27. ↩

175. Matt. 22, 13. ↩

176. Luke. 16, 24. ↩

177. In Gen 15. towards the end. ↩

178. Rom. 3, ⟨…⟩. ↩

179. verse. 25. ↩

180. Rom. 1, 16. ↩

181. Rom. 9, 2, and 4. ↩

182. In Rom. 11 verse. 30. ↩

183. The works of God doo helpe one another. ↩

184. It is a woonderfull worke of God, that the Iewes endure euen vnto this daie. ↩

185. The Iewes are witnesses of out bookes. ↩