THE INSTITUTION OF Christian Religion, written in Latin by master John Calvin, and translated into English according to the authors last edition. Seen and allowed according to the order appointed in the queens majesties injunctions.  
Imprinted at London by Reinolde Wolf & Richard Harison. Anno. 1561.  
Cum privilegio ad imprimendum solum.   

The Printers to the readers.  
Whereas some men have thought and reported it to be a fault and negligence in us for that we have so long kept back from you this book being so profitable a work for you, namely sith master john Dawes had translated it and delivered it into our hands more than a twelvemonth past: you shall understand for our excuse in that behalf, that we could not well imprint it sooner. For we have been by diverse necessary causes constrained with our earnest entreatance to procure an other friend of ours to translate it whole again. This translation, we trust, you shall well allow. For it hath not only been faithfully done by the translator himself, but also hath been wholly perused by such men, whoes judgment and credit all the godly learned in England well know & esteem. But sith it is now come forth, we pray you accept it, and use it. If any faults have passed us by oversight, we beseech you let us have your patience, as you have had our diligence.   

John Calvin to the Reader.  
AT the first setting out of this work, because I did not look for that success, which the Lord of his unmeasurable goodness hath given, I had (as men use to do in small works) for the more part lightly passed it over. But when I understood that it was received with that favour of all the godly, which I never durst have desired, much less have hoped for: as I verily felt in my heart that much more was given to me than I had deserved, so I thought it should be a great unthankfulness if I should not at the least after my slender ability endeavour to answer so favourable affections toward me, and which of themselves provoked my diligence. And this I attempted not only in the second setting fourth of it: but how oft sins that time the work hath been imprinted, so oft it hath been enriched with some encreasce. But although I did not then repent me of the labour that I had employed: yet I never held myself contented till it was disposed into that order which is now set before you. Now I trust I have given you that which may be allowed by all your judgements. Truly with how great endeavour I have applied myself to the doing of this service to the church of God, I may bring fourth for an evident witness, that this last winter, when I thought that the fever Quartave had summoned me to death, how much more the sickness enforced upon me, so much less I spared myself, till I might leave this book to overlive me, which might make some part of thankful recompense to so gentle provoking of the godly. I had rather in deed it had been done sooner: but it is soon enough if well enough. And I shall then think that it is come abroad in good season, when I shall perceive that it hath brought yet more plentiful fruit than it hath done heretofore to the church of God. This is my only desire. And truly full ill it were with me, if I did not, holding myself contented with the allowance of God alone, despise the judgements of men, whether they be the foolish and froward judgements of the unskilful, or the wrongful and malicious of the wicked. For although God hath thoroughly settled my mind to the endeavour both of enlarging his kingdom, and of helping the common profit: and though I am clear in mine own conscience, and have himself & the Angels to witness with me, that sins I took upon me the office of a teacher in the church, I have tended to none other purpose but that I might profit the church in maintaining the pure doctrine of godliness: yet I think there is no man, that hath been snatched at, bitten, & torn in sunder with more slanders than I. When my epistle was now in printing, I was certainly informed that at Augsburgh where the assembly of the states of the Empire was held, there was a rumour spread abroad of my revolting to the Papacy, and the same was more greedily received in the courts of Princes than was mete. This forsooth is their thankfulness who are not ignorant of many trials had of my steadfastness, which trials as they shake of so fowl a slander, so they should with all indifferent and gentle judges have defended me from it. But the Devil with his whole rout is deceived if in oppressing me with filthy lies, he think that by his unjust dealing I shallbe either the more discouraged or made the less diligent: because I trust that the Lord of his unmeasurable goodness will grant me that I may with even sufferance continued in the course of his holy calling. Whereof I give to the godly readers a new proof in this setting fourth of this book. Now in this travail this was my purpose so to prepare and furnish them that be studious of holy Divinity to the reading of the word of God, that they may both have an easy entry into it, and go forward in it without stumbling: for I think that I have in all points so knit up together the sum of religion, and disposed the same in such order, that whosoever shall well have it in mind, it shall not be hard for him to determine both what he ought chiefly to seek in the Scripture, and to what mark to apply whatsoever is contained in it. Therefore, this as it were a way being once made plain, if I shall hereafter set fourth any expositions of Scripture, because I shall not need to enter into long disputations of articles of doctrine, and to wander out into common places: I will always knit them up shortly. By this mean the Godly reder shallbe eased of great pain▪ and tediousness, so that he come furnished aforehand with the knowledge of this present work as with a necessary instrument. But because the intent of this purpose, doth clearly as in mirrors appear inso many commentaries of mine, I had rather to declare in deed what it is, than to set it out in words. Farewell friendly Reader, and if thou receive any fruit of my labours, help me with thy prayers to God our Father.  
At Geneva, the first day of August in the year. 1559.  Augustine in his seven. Epistle. I profess myself to be one of the number of them, which writ in profiting, and profit in writing.  

¶ To the most mighty and noble Prince, Francisce the most Christian king the French king his sovereign Lord, john calvin wisheth peace and salvation in Christ.  
WHen I did firlie set my hand to this work, I thought nothing less (most noble King) than to write any thing that afterward should be presented to your majesty. Only my mind was to teach certain introductions whereby they that are touched with some zeal of religion might be instructed to true godliness. And this travail I took principally for my contremen the frenchmen, of whom I understood very many to hunger and thirst for Christ, but I saw very few that had rightly received so much as any little knowledge of him. And that this was my meaning, the book itself declareth, being framed after a simple and plain manner of teaching. But when I perceived, that the furious rage of some wicked men hath so far prevailed in your realm, that in it there is no room for sound doctrine: I thought I should do a thing worth my travail, all in one work both to give an instruction for them, and to declare a confession to you: whereby ye may learn what manner of doctrine that is, against which those furious men burn in so great rage, who at this day trouble your realm with sword and fire. For I will not fear to confess, that I have in this work comprehended in manner the sum of that self same doctrine, against which they cry out, that it ought to be punished with prisonment, banishment, condemnation without judgement, and with fire, that it ought to be chased away by land and sea. I know in deed with how heinous informations they have filled your mind and ears, to make our cause most hateful unto you: but this of your clemency ought you to weigh, that there shallbe no innocence, neither in words nor deeds, if it may be enough to accuse. Truly if any, to bring the same in hatred, shall allege that this Doctrine whereof I now go about to yield account unto you, hath been long ago condemned by consent of all degrees, and attainted by many judgements already given in judicial courts: all that he saith shall amount to no more but that it hath partly been violently thrown down by the ●anding and power of the adversaries thereof, and partly been traitorously and fraudulently oppressed with their lies and subtle practices and slanders. Herein is violence showed, that without hearing the cause bloody sentences are pronounced against it: here in is Fraud, that it is without deserving accused of sedition and evil doing. And that none may think that we wrongfully complain of these things, you yourself can bear us witness, most noble King, with how lying slanders it is daily accused unto you: as, that it tendeth to no other end but to writhe from Kings their sceptres out of their hands, to throw down all judges seats and judgements, to subvert all orders and civil governements, to trouble the peace and quiet of the people, to abolish all laws, to undo all proprieties and possessions, finally to turn all things upside down. And yet you hear the smallest portion. For horrible things they spread abroad among the people: which if they were true, the whole world might worthily judge it with the maintainers thereof, worthy of a thousand fires and gallows, Who can now marvel that a common hatred is kindled against it, where such most wrongful accusations are believed. Lo, this is the cause that all degrees agree and conspire to the condemning of us and our doctrine. They that sit to judge, being ravished with this affection pronounce for sentences their freconceived determinations which they brought from home with them: and think that they have well enough discharged their duties if they command no man to be drawn to execution, but such as are found guilty either by their own confession or by sufficient witness. But of what fault? of that condemned doctrine, say they. But by what law condemned? Herein should have stand the succour of defence for them, not to deny the doctrine itself, but to maintain it for true. But here is all liberty once to mutter utterly cut of from us.  
Wherefore I do not unjustly require, most victorious king, that it may please you to take into your own hand the whole hearing of the cause which hitherto hath been troblesomly handled or rather carelessly tossed without all order of law, more by outrageous heat than judicial gravity. Neither yet think, that I here go about to make mine own private defence, whereby I may procure to myself a safe return into my native country, to which although I bear such affection of natural love as becometh me: yet as the case now is, I not miscontentedly want it. But I take upon me the common cause of all the Godly, yea and the cause of Christ himself, which at this day having been by all means torn and trodden down in your kingdom, lieth as it were in despaired case, and that in deed rather by the tyranny of certain Pharisees, than by your own knowledge. But how that cometh to pass, it is not here needful to tell: truly it lieth in great distress. For thus far have the ungodly prevailed, that the truth of Christ, be not destroyed being chased away and scattered abroad, yet it lieth hidden as buried and unregarded: as for the silly poor church it is either wasted with cruel slaughters, and so driven away with banishmentes or dismayed with threatens and terrors that it dare not once open her mouth. And yet still they continue with such rage and fercenesse as they are wont, thrusting strongly against the wall already bending and the ruin which themselves have made. In the mean time no man steppeth fourth, to set himself in defence against such furies. And they, if there be any such, that will most of all seem to favour the truth, say no more but that it were good to pardon the error and unskilfulness of ignorant men. For thus the good natured men forsooth do speak, calling that error and unskilfulness which they know to be the most certain truth of God: calling them ignorant men, whoes wit they see that Christ hath not so despised but that he hath vouchsafed to communicate to them the mysteries of his heavenly wisdom. So much are all ashamed of the Gospel. It shallbe your office (most noble King) not to turn away your ears nor your mind from so just a defence: specially when so great a matter is in question: namely how the glory of God may be maintained safe in earth, how the truth of God may keep her honour, how Christ may have his kingdom preserved whole among us. This is a matter worthy for your ears, worthy for your judgment, worthy for your royal throne. For, even this thought maketh a true King: to acknowledge himself in the governance of his kingdom to be the minister of God. Neither doth he now use a kingdom but a robbery, which reigneth not to this end that he may serve the glory of God. And he is deceived that looketh for a long prosperity of that kingdom, which is not ruled by the sceptre of God, that is, by his holy word: forasmuch as the heavenly Oracle can not prove vain whereby it is proclaimed, that the people shallbe scattered abroad where prophecy saileth. 
Pro. xxix. xviii.  Neither ought the contempt of our baseness to withdraw you from this purpose. We verily know right well, how poor and abject silly men we be, namely in the sight of God miserable sinners, in the sight of men most despised persons, yea and (if you will) certain excrements & outcasts of the world, or whatsoever vilar thing may be named: so that there remaineth nothing for us to glory upon before God, but his only mercy whereby we are without any our deserving received into the hope of eternal salvation: and before men, nothing but our weakness, which among them it is taken for a most great shame to confess so much as in countenance. But our doctrine must be advanced high above all glory of the world, must stand unvanquishable above all power: because it is not ours, but the doctrine of the living God and of his Christ, 
Dan. two. xxxii. isaiah. xi. iiii. Psa. ii.ix.  whom the Father hath appointed King to bear rule even from sea to sea, and from the rivers even to the ends of the earth: and so to bear rule, that striking the whole earth with the only rod of his mouth, he may break it with all the iron and brazen strength, with all the golden and silver glittering thereof, as it were potter's vessels: as the prophets prophecy of the royalty of his kingdom. Our adversaries in deed do cry out to the contrary, and say that we falsely pretend the word of GOD, whereof we be most wicked corrupters. But how this is not only a malicious slander, but also a notable shamelessness, you yourself by reading our confession, may according to your wisdom judge. Yet here it is also good to say somewhat, either to move you to willingness and hedefulnesse, or at the least to prepare you a way to the reading of it. 
Ro. xii. vi  Paul, when he willed all prophecy to be framed to the agreableness of Faith, hath set a most sure rule whereby the expounding of Scripture ought to be tried. Now if our doctrine be examined by this rule of Faith, the victory is already in our hands. For, what doth better or more fitly agree with Faith, than to acknowledge ourselves naked of all virtue, that of God we may be clothed? empty of all good, that of him we may be filled? the bond servants of sin, that of him we may be made fire? blind, that of him we may be enlightened? lame, that of him we may be made straight? feeble, that of him we may be upholden? to take from ourselves all matter of glorying, that he alone may be glorious on high, and in him we may glory? When we say these and such like things, they interrupt us and cry out, that by this mean is overthrown I wot not what blind light of nature, feigned preparations, free-will, works meritorious of eternal salvation, together with their supererogations: because they can not abide that the whole praise and glory of all goodness, virtue, righteousness, and wisdom should remain in God. But we read not that they were blamed that have drawn to much out of that fountain of living water: 
jere. two. xiii.  on that contrary side they are sharply rebuked which have digged to themselves pits, broken pits, which are not able to hold water. Again what is more agreeable with Faith, than to promise to themselves that God will be to them a favourable Father, where Christ is acknowledged to be a brother and procurer of favour? than assuredly to look for all things joyful and prosperous at his hand, whoes unspeakable love toward us hath proceeded so far, that he hath not spared his only begotten son, 
Rom. viii xxxii.  but that he gave him for us? than to rest in sure looking for salvation and eternal life, where we think upon Christ given of the Father, in whom such treasures are hidden? Here they step in against us, and cry out that this certainty of affiance is not without arrogance and presumption. But as nothing of ourselves, so all things ought we to presume of God: and we are for none other reason spoiled of vain glory, but that we should learn to glory in the Lord. What is there more● Consider (most mighty Prince) all the parts of our cause, 
i Timo. iiii. x. joh. xvii. iii.  and think that we are worse than any kind of wicked men, unless you plainly find that we are in trouble and railed at because we put our trust in the living God: becave we believe that this is the eternal life, to know one true God, and him whom he hath sent jesus Christ. For this hope some of us are bound in irons, some are whipped, some are carried about in mockage, some are condemned without judgment, some are most cruelly tormented, some escape, away by flight: but all are distressed with trouble, all are most terribly accursed, torn with slanders, and handled in most heinous wise. Now look upon our adversaries (I speak of the degree of priests, at whoes beck and will the other exercise ennimities against us) and consider with me a little while, with what zeal they be carried. As for the true religion, which is taught in the Scriptures, & which ought to be holden certain among all men, they easily give leave both to themselves and other to be ignorant of it, to neglect & despise it: & they think that it maketh small matter what every man believe or not believe concerning God and Christ, so that he do with an unexpressed Faith (as they call it) submit his mind to the judgment of the church: neither are they much moved if it happen that the glory of God be defiled with manifest blasphemies, so that no man lift up his finger against the supremacy of the apostolic sea, and authority of our holy mother the church. Why therefore do they with so great cruelty and fercenesse fight for the Mass, Purgatory, Pilgrimages, and such trifles, so far fourth that they say that without most expressed Faith (as I may so call it) of these things, godliness can not stand, whereas yet they prove not that any of these things come out of the word of God: Why so, but because their belly is their God, their kitchen is their religion: which being taken away, they think that they shall not only be no Christians, but also no men? For though some of them do plenteously glut themselves, and other some live with gnawing of poor crusts: yet they live all of one pot, which without these warning helps should not only wax cold, but also thoroughly freeze. Therefore how much more every of them is careful for his belly, so much more earnest warrior he is for their Faith. Finally they all endeavour themselves to this, to keep still either both kingdom safe, and their belly full: but of pure zeal none of them showeth any token be it never so little. Neither yet so do they cease to slander our doctrine, and by all the colours that they can to accuse and defame it, whereby they may bring it into hatred or suspicion. They call it new, and lately forged: they cavil that it is doubtful, and uncertain: they demand by what miracles it is confirmed: they ask whether it be meet that it should prevail against the consent of so many holy Fathers, and the most ancient custom: they press upon us to confess it to be schismatical, which moveth war against the church, or that the church hath lain dead in many ages in which no such thing hath been heard of. Last of all they say that there need no arguments, for (say they) it may by the fruits be judged of what sort it is, namely which hath bred so huge a heap of sects, so many turmoils of seditions, so great licentiousness of vices. Truly full easy it is, for them, to triumph upon a forsaken cause before the light believing and ignorant multitude. But if we might also have our turn likewise allowed us to speak, verily this sharp heat would soon be cooled wherewith they do so with full month and as licentiously as unpunishedly some against us.  
first whereas they call it new, they do great wrong to God, whoes holy word deserved not to be accused of newness. To them in deed I nothing doubt that it is new, to whom Christ is new, and his Gospel is new. But they which knew that preaching of Paul to be old, 
Rom. iiii xxv.  that jesus Christ died for our sins, and rose again for our justification, shall find nothing new among us. Whereas it hath long lain hidden unknown, and buried: that is the fault of the ungodliness of men. Now sith it is by the bountifulness of God restored to us, it ought at least by right of full restitution to receive again the title of ancienty.  
Out of the same fountain of ignorance springeth this, that they take it for doubtful and uncertain. This verily is it which the Lord by his Prophet complaineth, that the ox knew his owner, 
Esa. i. iii.  and the ass his master's stall, but his people knew not hymn. But howsoever they mock at the uncertainty of it: if they were driven to seal their own doctrine with their own blood and with loss of their life, men might see how much they set by it. But far other is our affiance, which dreadeth neither the terrors of death, nor yet the very judgment seat of God.  
Whereas they require miracles of us, they deal unreasonably with us. For we coin no new Gospel, but hold fast the self same Gospel for confirming of the truth whereof all the miracles do serve that ever Christ and his Apostles have done. But this thing they have special above us, that they can even to this day confirm their faith with continual miracles. Yea but rather they allege miracles, which may weaken a mind other wise well established: they are so either trifling and worthy to be laughed at, or vain and lying. And yet, although they were never so monstrous, they ought not to have been of any value against the word of God: forasmuch as the name of God ought both in every place and every time to be hallowed, whether it be by miracles or by natural order of things. This false colour might peradventure have made the better show, 
Mar. xvi. xx. Act. xiiii. iii.  if the Scripture did not inform us of the lawful end and use of miracles. For, Mark teacheth that the signs which followed the preaching of the Apostles were set fourth for the confirming of it: Likewise Luke also saith that the Lord did bear witness to the word of his grace, when signs and wonders were showed by the hands of the Apostles. Wherewith wholly agreeth that saying of the Apostle, that when the Gospel was preached, 
Hebr. two. iiii.  salvation was confirmed by this that the Lord did bear witness to it with signs, and wonders, and diverse powers. But those things which we hear to be the sealings of the Gospel, shall we turn to the destroying of the credit of the Gospel? those things which are appointed only to stablish the truth, shall we apply to confirming of lies? Therefore it is meet that the doctrine, which (as the Evangelist sayeth) goeth before miracles, 
joh. seven. xviii. & viii. l.  be first examined and tried. If that be allowed, than it may lawfully take confirmation of miracles. But of a true doctrine (as Christ teacheth) this is the mark, if it tend not to the seeking of the glory of men, but of God. scythe Christ affirmeth this to be the proof of doctrine, miracles are wrongfully esteemed which are drawn to any other end than to glorify the name of God alone. And we ought to remember that Satan hath his miracles, which although they be juggling deceits rather than true powers, yet are such as may deccive the ignorant and unskilful. Magicians and enchanters have been alway famous in miracles: wonderful miracles have nourished idolatry: which ye do not prove to us that the superstition of Magicians and idolaters is lawful. And with this battering ram in old time the Donatists did shake the simplicity of the common people, for that they excelled in miracles. Therefore we do now make the same answer to our adversaries which Augustine then made to the Donatists: 
In Iho. trac. 13.  that the Lord hath made us ware against such miracle workers, when he foretold that there should come false Prophets, which with lying signs and divers wonders should, 
Mathe. xxiiii. xxiiii. 1. Thess. ii.ix. two. Corin. xi. xiiii. Hieron. in prefa. jerem. two. Thess. two. xi.  if it were possible, bring the elect into error. And Paul hath given warning that the kingdom of Antichrist should be with all power, and signs, and lying wonders. But these miracles (say they) are done not of idols, not of sorceress, not of false prophets, but of the Saints. As though we knew not that this is the craft of Satan, to transfigure himself into an Angel of light. In old time the Egyptians worshipped jeremy which was buried among them, with sacrifices and other divine honours. Did not they abuse the holy Prophet of God to idolatry? And yet by such worshipping of his tomb they obtained that they thought the healing of the stinging of serpents to be the just reward thereof. What shall we say: but that this hath been and ever shallbe the most just vengeance of God, to send strength of illusion to them that have not received the love of truth, that they may believe lying? Therefore we want not miracles, and those certain and not subject to cavillations. As for miracles which they bring forth for themselves, they are mere illusions of Satan, forasmuch as they lead away the people from the true worshipping of their God to vanity.  
Moreover they do slanderously set the Fathers against us (I mean the ancient Fathers and the writers of the age as yet more uncorrupted) as though they had them for maintainers of their ungodliness: by whose authority if the debate were to be ended, the better part of the victory (to speak even most modestly) would bend to our side. But whereas many things have been excellently well and wisely written of those Fathers, and in some things, that hath happened to them which is wont to happen to men: these good natural children forsooth, according to the rightness that they have both of wit, judgement and mind, do worship only their faults and errors: and those things which are well spoken, they either mark not, or fain as if they knew them not, or do corrupt them: so as a man may say that their care was altogether to gather dung in of the gold of the Fathers. Then they oppress us with importunate crying out against us, as despisers and enemies of the Fathers. But we do so not despise them, that if it were the matter of my present purpose, I could very easily prove by their consenting voices the greater part of these things that we say at this day. But we so read their writings, that we always remember, that all things are ours, to serve us, not to have dominion over us: and that we are Christ's alone, whom we must obey in all things without exception. Who so keepeth not this choice, shall have nothing certain in religion: 
Pro. xxli. xxviii. Psal. xlv. xi.  forasmuch as those holy men were ignorant of many things, do oftentimes strive one with an other, yea and sometimes fight with themselves. Not without cause (say they) we are warned of Solomon, that we pass not the old bounds which our Fathers have set. But there is all not all one rule in the bounding of fields, and the obedience of Faith, which ought to be so framed that it forget her people and the house of her Father. If they have so great delight to use allegories, why do they not rather expound the Apostles, than any other, to be their Fathers, whoes appointed bounds it is not lawful to pluck up? 
Acatius tripartit. hist. lib. 3. cap 6. Ambros. de office lib. 2. cap. 28. Siridio● tripart. hist lib. 1. cap 1●. Tripart. hist. lib. 8 cap. 1. August. de opere monach. cap. 17.  for so did Jerome expound it, whoes words they have registered among their canons. But if they will have the bounds of the same Fathers, whom they mean, to be steadfastly kept: why do they, so oft as they list, so licentiously pass them? Of the number of the Fathers were they, of whom the one said, that our God eateth not, nor drinketh, and that therefore he needeth neither cups nor dishes: the other said, that the holy things require not gold, and that those things please not with gold which are not bought with gold. Therefore they pass the bound, which are in the holy things so much delighted with gold, silver, ivory, marble, precious stones and silks, and think that God is not rightly worshipped, unless altogether be dissolutely set out with exquisite gorgeousness, or rather with outrageous excess. A Father was he which said, that he therefore did freely eat flesh on the day in which other abstained, because he was a Christian. Therefore they pass the bounds, when they accurse the soul that tasteth flesh in Lent. Fathers were they, of whom the one said that a Monk which laboureth not with his hands, is judged as evil as a violent taker or (if you will) a robber: the other said, that it is not lawful for monks to live of other men's goods, although they be continually busied in contemplations, in prayers, in study. This bound also they have passed, when they placed the idol and harrell bealies of monks in stews and brothelhowses to be fatted with other means substance. A Father was he, which said that it is a horrible abomination to see any image painted either of Christ or of any Saint in the temples of Christians. Neither was this pronounced by the mouth of one man alone, 
Epipha. in epist. a Hiero. versa. Concil. Ehbert. cap. 36. Ambros. de Abra. lib. 1. cap. 7. Gelasius Pap. in Concil. Roman. Chrysos. in. 1. cap. Ephes. Cali. Papa de consecr. dist. 2. Gelas ca Lomperimus. De consecr. dist. 2. Cyprian. epist. 2. lib 1. de Lapsis. August. lib. 2. de peccat. mer. cap. vlt. Apolon. eccles. histo. lib. 5. cap. 12. paphnutius. tripart. hist lib. 2. cap. 14. Cyprian. epist. 2. lib. 2. August. cap. 2. contra ●rescon. grammat.  abstained from the other: and the other Father stoutly maintaineth, that to the Christian people the blood of the Lord ought not to be denied, for the confession whereof they are commanded to shed their own blood. These bounds also they have taken away, when they have by an inviolable law commanded the self same thing which the one of these Fathers punished with excommunication, and the other reproved with a strong reason. A Father was he, which affirmed it to be rashness to determine any thing of a doubtful matter on the one side or the other without clear and evident witnessyngs of the Scripture. This bound they forgot, when they established so many constitutions, so many canons, so many masterly determinations without any word of God. A Father was he, which among other heresies reproached Montanus with this that he was the first that had charged men with laws of fastings. This bound also they have far passed, when they commanded fasting with most straight laws. A Father was he which denied that marriage ought to be forbidden to ministers of the church, and pronounced a man's lying with his own wife to be chastity: and Fathers were they, which agreed to his authority. Beyond these bounds have they gone: when they severely enjoined unmarried life to their sacrificers. A Father was he which judged that only Christ ought to be heard, of whom it is said. Hear him: & that we ought not to have regard, what other men which were before us have said or done, but what Christ (which the first of all) hath commanded. This bound neither do they appoint to themselves, nor do suffer other to have it appointed them, when they set both over themselves and other any masters whatsoever they be rather than Christ. A Father was he, which affirmed that the church ought not to set itself before Christ: because he always judgeth truly: but the judges of the church, as men, are commonly deceived. They breaking through this bound also, stick not to affirm that the whole authority of the Scripture hangeth upon the awardement of the church. All the Fathers have with one heart accursed, and with one mouth pronounced it abominable, that the holy word of God should be entangled with the subtleties of Sophisters, and brawlings of Logicians. Do they hold themselves within these bounds, when they go about nothing else in their whole life, but with endless strives and more than Sophistical brablynges to wrap and encumber the simplicity of the Scripture: so that if the Fathers were now raised to life again, and should hear such an art of brawling which these men call Speculative Divinity, they would believe that nothing less is done than any disputation had of God. But my talk should spread itself beyond due bounds, if I would reckon up how boldly these men shake of the yoke of the Fathers, whose obedient children they would seem to be. Truly both months and years would be to little for me. And yet they are of so extreme and desperate shamelessness, that they dare blame us for that we stick not to pass the ancient bounds.  
But now whereas they call us to Custom, they nothing prevail. For we should be most unjustly dealt with, if we should be driven to yield to Custom. Truly if the judgements of men were right, Custom should be taken of the good. But it oftentimes happeneth that men do otherwise. For, that which is seen to be done of many, by and by obtaineth the right of a Custom. But the state of men hath scarcely at any time been in so good case, that the better things pleased the greater numbered. Therefore for the most part of the private vices of many hath been made a public error, or rather a common consent of vices, which now these good men would have to stand for a law. Who so have eyes do see that not only one sea of evils hath overflowed, many poisonous pestilences have invaded the world, that all things run headlong to ruin: so that either the matters of men must be utterly dispeired, 
Decret. dist 6 ca Si, e●t de consuet.  or we must lay hand unto, or rather use violence upon so great evils. And remedy is by no other reason driven away, but because we have now long time accustomed us to evils. But be it that public error have place in matters of common weal: yet in the kingdom of God his only truth is to be heard and regarded, to which by no succeeding course of years, by no custom, by no conspired agreement, may any prescription to be limited. So in old time Esase taught the elect of God, that they should not say. Conspiring, to all things in which the people said Conspiring: 
Esa. viii. xii.  that is to say, that they should not conspire together to the wicked agreement of the people, nor should fear and dread the people's fear: but rather that they should sanctify the Lord of hosts, and he should be their fear and dread. Now therefore let them as much as they list object against us both passed and present ages, if we sanctify the Lord of hosts, we will not be much afraid. For whether it be that many ages have consented to like ungodliness, he is strong to take vengeance to the third and fowerth generation: or if the whole world together conspire into one self same wickedness, he hath by experience taught what is the end of them that offend with the multitude, 
Gen. seven. i. Heb. xi. seven.  when he did with a general overflowing destroy the whole kind of men, preserving Noah with a small household, which should by his faith being but one man condemn the whole world. Finally an evil custom, is none other than a common pestilence, in which they do nevertheless die that die with company of a multitude. 
Epist. ●. lib ●. & epist ad Julian. de here baptizan.  Moreover they ought to have considered that which Cyprian saith in certain places, that they which sin by ignorance, although they can not clear themselves from all fault, yet may seem after some manner excusable: but who so obstinately refuse the truth offered by the grace of God, they have nothing to pretend for their excuse.  
As for their double horned argument, they do not drive us to so hard a straight with it to compel us to confess, that either the church hath lain dead a certain time, or that we have controversy against the church. Truly the church of Christ hath lived and shall live, 
Mathe. xxviii. xx.  so long as Christ shall reign at the right hand of the Father: by whoes hand she is upholden, by whose succour she is defended, by whose power she keepeth her safety. For he will undoubtedly perform that which he hath ones promised, that he will be present with his even until the ending of the world. Against it now we have no war at all. For we do with one consent together with all the people of the faithful honour and worship the one God and Christ the Lord, in like sort as he hath always been worshipped of all the godly. But they themselves not a little way err from the truth, when they acknowledge no church, but which they see with present eye, and go about to compass it about with those bounds in which it is not enclosed. Upon these points hangeth our controversy: first that they affirm that the form of the church is always appearing and to be seen: then, that they set the same form in the see of the church of Rome, and in the order of their prelate's. We on the contrary side affirm, both that the church may consist of no appearing form, and that the form itself is not contained in that outward shining show, which they foolishly have in admiration, but hath a far other mark, namely the pure preaching of the word of God, and the right ministration of Sacraments. They are in a rage, unless the church may be always pointed out with a finger. But how oft happened it fit the people of the jews to be so deformed, that there appeared no form at all? What form think we to have shined. 
i Kin. x●● xi.  when Helias bewailed that he alone was left? How long sins the coming of Christ hath it lain hidden without form? How sins that time hath it been so oppressed with wars, seditions, and heresies, that it shined out on no side? If they had lived at that time, would they have believed that there was any church? But it was said to Helias, that there were preserved seven thousand men, which had not boowed their knee before Baal. Neither ought it to be doubtful to us but that Christ hath always reigned in earth sins he ascended into heaven. But if the godly had than sought any discernible form with their eyes, should they not by and by have been discouraged? 
Contra 〈…〉.  And verily hilary accounted it even already in his time for a most great fault, that being occupied with the foolish admiration of the dignity of Bishops, they marked not a deadly pestilence lurking under that visor. For thus he saith: One thing I warn you, beware of Antichrist: for you are ill taken with the love of walls: ye do ill worship the church of God in houses and buildings: under them ye do ill thrust in the name of Peace. It is doubtful that in those Antichrist shall sit? Mountains and woods, and lakes, and prisons, and caves are safer for me. For in these the Prophets when they were either abiding or thrown into them, did prophecy. But what doth that world at this day honour in his horned Bishops, but that it thinketh them to be holy prelate's of religion, whom it seeth to be heads over great cities? Away therefore with such foolish esteeming. 
two. Tim. two nineteen.  But rather let us leave this to the Lord, forasmuch as he alone knoweth who be his, and sometime also taketh away from the sight of men the outward knowledge of his church. That is (I grant) a horrible vengeance of God upon the earth. But if the wickedness of men so deserve, why do we seek to withstand the just vengeance of God? In such wise the Lord hath in times past taken vengeance of the unthankfulness of men. For because they would not receive his truth, and had quenched his light, he suffered them being blinded in sense, both to be mocked with lies full of absurdity, & to be drowned in deep darkness, so that there was no face of the true church to be seen. Yet in the mean time he saved his both being scattered abroad and lying hidden, in the midst of errors and darkness, from destruction. And no marvel. For he can skill to save both in the very confusion of Babylon, and in the flame of the burning oven. But whereas they would have the form of the church to be judged by I wot not what vain pompous show: how perilous that is, I will rather point unto than declare, lest I should draw out my tale into infinite length. The Pope (say they) which holdeth the apostolic see, and the Bishops that are anointed and consecrate by him, so that they be trimmed with fillets and mitres, do represent the church, and aught to be taken for the church: and therefore they can not err. How so? because they are pastors of the church, and consecrate to the Lord. And were not Aaron and the other rulers of Israel also Pastors? 
Exod. xxxii. iiii.  But Aaron & his sons after that they were made priests, did yet err when they made the calf. After this reason, why should not the four hundred Prophets which lied to Achab, have represented the church. But the church was on Micheas side, 
i Kin. xxii xi. jer. xviii xviii.  being in deed but one man alone, and unregarded, but out of whoes mouth came truth. Did not the false prophets in resemblance bear both the name and face of the church, when they did with one violent assault rise up against jeremy, and with threatening boasted that it was not possible that the law should perish from the priest, counsel from the wiseman, the word from the Prophet● jeremy alone was sent against the whole company of the Prophets, to declare from the Lord, that it should come to pass, that the law should perish from the priest, counsel from the wiseman, and the word from the Prophet. Did not such a glistering show shine in that Council which the Bishops, Scribes, and Pharisees assembled, to take advises together for the killing of Christ. Now let them go and stick fast in the outward visor, that they may make Christ and all the Prophets of God, schismatics: and on the other side make the ministers of Satan, the instruments of the holy ghost. If they speak as they think, let them faithfully answer me, in what nation & place they think that the church remained sins the time that by the decree of the Council at Basile Eugenius was thrust down and deprived from the estate of Pope, and Aymee set in his place. They can not, though they would burst for it, deny that the Council, for so much as concerneth outward solemnities, was lawful, and summoned not only of one Pope, but of two. Eugenius was there condemned of schism, rebellion, and obstinaty, with the whole flock of Cardinals and bishops, which had with him practised the dissolution of the Council. Yet afterward being borne up by the favour of princes, he recovered his papacy safe again. That election of Aymee, which had been orderly made by the authority of a general & holy Synod, vanished away in a smoke: saving that he himself was appeased with a cardinals hat, as it were a barking dog with a piece of bread cast unto him. Out of the bosom of these herelikes, rebels, and obstinates, are proceeded all the Popes, Cardinals, Bishops, abbotts, and priests that have ben sins. Here they are taken and can go no further. For, to whether side will they give the name of the church? Will they deny that the Council was general, which wanted nothing to the outward majesty: namely, which being solemnly summoned by two bulls, and well framed in the order of all things, continued in the same dignity to the last end? Will they confess Eugenius with all his company a schismatic, by whom they are all sanctifeid? Therefore either let them otherwise define the form of the church, or they all as many as are of them shallbe of us accounted schismatics which wittingly and willingly have been ordered of heretics. If it had never before been known, that the church is not bound to outward pomps, they themselves may be to us a large proof, which under that glorious title of the church have so long so proudly boasted themselves, whereas yet they were the deadly pestilences of the church. I speak not of their manners, and those tragical doings wherewith their whole life swarmeth full: because they say that they be the Pharisees which are to be heard, not to be followed. But if ye will spare some of your leisure to read our writings, you shall plainly know that the very doctrine, the doctrine itself, for the which they say that they be the church, is a deadly butchery of souls, the firebrand, ruin, and destruction of the church.  
Finally they do not uprightly enough, when they do spitefully rehearse how great troubles, uproars, and contentions the preaching of our doctrine hath drawn with it, & what fruits it now beareth in many. For the blame of these evils is unworthily laid upon it, which ought rather to have been imputed to the malice of Satan. This is as it were a certain natural property of the word of God, that whensoever it riseth up, Satan is never quiet or sleeping. This is the most sure and most trusty mark, whereby it is discerned from lying doctrines, which do easily show forth themselves when they are received with favourable ears of all men, and are heard of the world rejoicing at them. So in certain ages passed, when all things were drowned in deep darkness, the Lord of this world made a sport and a play in manner of all men, and lay idle and took his pleasure like a certain Sardanapalus in sound peace. For, what should he else do but laugh and play being in quiet and peaceable possession of his kingdom? But when the light shining from above somewhat scattered abroad his darkness, when that strong man troubled & assailed his kingdom, than he began to shake of his wont drowsiness, & hastily to arm himself. And first he stirred up the force of men, whereby he might violently oppress the truth beginning to shine. By which when he nothing prevailed, he turned to subtle entrappynges. He stirred up dissensions and disagreements of doctrines by his Catabaptistes, and other monstrous lewd men, whereby he might darken it and at length utterly quench it. And now he continueth to assail it with both engines. For he travaileth both by the force and power of men to pluck up that seed, and with his darnel (as much as in him lieth) to choke it, that it may not grow and bear fruit. But all this he doth in vain, if we hear the warning of God, which both hath long before opened his crafts unto us, that he should not take us unware, and hath armed us with sufficient defences against all his engines. But how great maliciousness is it to lay upon the word of God the hatred either of the seditions, which naughty and rebellious men do stir up, or of the sects which deceivers do raise against it? Yet it is no new example. Elias was asked whether it were not he that troubled Israel. Christ was esteemed of the jews a seditious man. The Apostles were accused of making a commotion among the people. What other thing do they which at this day do father upon us all the troubles, uproars and contentions that boil up against us? But what is to be answered to such, 
i Kings. xviii.  Elias hath taught us: namely that it is not we that scatter errors or stir up uproars: but it is they themselves that wrestle against the power of God. But as that one thing alone is sufficient to beat back their rashness, so again we ought to meet with the weakness of other, who oftentimes happen to be moved with such offences, and in their dismayeng to waver. But let them, to the end that they may not faint with this dismayeng and be discouraged, know that the Apostles in their time felt by experience the same things that now happen unto us. There were unlearned & unsteadfast men, which wrested to their own destruction, those things that Paul had written by the inspiration of God, 
two. Pet. iii xvi.  as Peter saith. There were despisers of God, which when they herd that sin abounded to the end that grace might more abound, by & by objected, We will then abide in sin, that grace may abound. When they heard that the faithful are not under the law, 
Rom. vi. i.et.xv. Philip. i.xu.  they by & by, answered, We will then sin, because we are not under the law, but under grace. There were that accused him as an exhorter to evil. There entered privily many false Apostles to destroy the churches which he had builded. Some by envy & contention, & not purely, yea & maliciously preached the gospel thinking to add more affliction to his bands. somewhere the Gospel not much profited. All sought their own, and not the things of jesus Christ. Some went backward, dogs to their vomit, and swine to their wallowing in the mire. The most part did draw the liberty of the Spirit to the licentiousness of the flesh. Many brethren crept in, by whom there came afterward great dangers to the godly. Among the brethren themselves were many strives raised up. What should the Apostles have done in this case? Should they not either have dissembled for a time, or rather altogether have given over and forsaken the Gospel which they saw to be the sedeplott of so many contentions, 
Luke. two. xxxiiii. two. Corin. two. xvi.  the matter of so many dangers, the occasion of so many offences? No. But for help in such distresses this came in their mind that Christ is the stone of stumbling and rock of offence, set unto the ruin and rising again of many, and for a sign that should be spoken against. With which affiance they being armed went forward boldly through all dangers of uproars and offences. With the same thought we also ought to be upholden, forasmuch as Paul testifieth that this is the perpetual property of the Gospel, to be the favour of death unto death to them that perish, although it were ordained to this use that it should be the favour of life unto life, and the power of God unto the salvation of the faithful: which verily we should also feel, if we did not with our unthankfulness corrupt this so singular a benefit of God, and turn that to our own destruction which ought to have been to us the only defence of our safety.  
But now I return to you, my sovereign Lord. Let those false reports nothing move you, by which our adversaries travail to cast you in fear of us, with saying that by this new Gospel (for so they call it) nothing is hunted for and sought but fit occasion of seditions, and unpunished liberty of vices. For our God is not the author of division, but of peace: & the son of God is not the minister of sin, which came to destroy all the works of the Devil. And we are unworthily accused of such desires, whereof we never gave any suspicion were it never so small. It is likely that we forsooth do practice the overthrowing of kingdoms, of whom there hath never been heard any one seditious word, whoes life hath ever been known quiet and simple, when we lived under you, & which now being chased from home yet resse not to pray for all things prosperous to you & your kingdom. It is likely forsooth that we hunt for licentiousness of vices, in whoes behavors although many things may be found faulty, yet there is nothing worthy of so great reproaching: neither have we with so ill success (by the grace of God) profited in the Gospel, but that our life may be to these backbiters an exemplar of chastity, liberality, mercy, temperance, patience, modesty, and what soever other virtue. Verily it is by the proof itself evident that we do unfeignedly fear and worship God, for asmuch as we desire that his name be hallowed both by our life and our death, and envy itself is compelled to bear of some of us a witness of innocence & civil uprightness, in whom this only thing was punished with death which ought to have been accounted for a singular praise. But if any under pretence of the Gospel do stir up tumults (as hitherto it hath not been found that there have been any such in your Realm) if any pretend the liberty of the grace of God to defend the licentiousness of their vices (of which sort I have known many) there be laws and penalties of laws, by which they may according to their deservings be sharply punished: yet so that in the mean time the Gospel of God be not evil spoken of for the wickedness of naughty men. Thus have you (O King) the venomous unjustice of the sclaunderors largely enough declared, that you may not with an ear of to easy belief bind to their reports. I fear me also lest it be to largely set out, forasmuch as this preface is in a manner come to the quantity of a whole book of defence, whereby I intended not to make a defence in deed, but only to mollify your mind aforehand to give audience to the disclosing of our cause: which your mind, though it be now turned away and estranged from us, yea and inflamed against us, yet we trust that we shall be able to recover the favour thereof, if you shall once have without displeasure and troublous affection red over this our confession, which we will to be in stead of a defence for us to pour majesty. But if the whisperynges of the malicious do so possess your ears, that there is no place for accused men to speak for themselves: and if those outrageous furies do still with your winking at them, exercise cruelty with prisonning, tormenting, cutting, and burning: we shall in deed, as sheep appointed to the slaughter, be brought to all extremities, yet so that in our patience we shall possess our souls, and wait for the strong hand of the Lord: which shall without doubt be present in time, and stretch forth itself armed, both to deliver the poor out of affliction, & to take vengeance on the despisers, which now triumph with so great assuredness.  
The Lord the King of Kings stablish your throne with righteousness, and your seat with equity, most noble King. At Bawl the first day of August, in the year, 1516.   

THE first BOOK OF THE INSTITUTION OF CHRISTIAN RELIGION, which entreateth of the Knowledge of God the Creator.  

¶ The i Chapter. That the knowledge of God, and of ourselves, are things conjoined: and how they be linked the one with the other.  
THe whole sum in a manner of all our wisdom, which only ought to be accounted true & perfect wisdom, consisteth in two parts, that is to say, the knowledge of God, and ourselves. But where as these two knowledges be with many bands linked together: yet whether goth before or engendereth the other, it is hard to discern. For first no man can look upon himself, but he must needs by and by turn all his senses to the beholding of God, in whom he liveth and is moved: because it is plain that those gifts wherewith we be endued are not of ourselves, yea even that that we have a being is nothing else but an essence in the one god. Finally, by these good things that are as by drop meal powered into us from heaven, we are led as it were by certain streams to the spring head. And so by our own neediness, better appeareth that infinite plenty of good things that abideth in god. Specially that miserable ruin, whereinto the fall of the first man hath thrown us, compelleth us to life up our eyes, not only being fodelesse and hungry, to crave from thence the which we lack, but also being awakened with fear, to learn humility. For as there is found in man a certain world of all miseries, and since we have been spoiled of the divine apparel, our shameful nakedness discloseth an infinite heap of filthy disgracementes: it must needs be that every man be pricked with knowledge in conscience of his own unhappiness, to make him come at least unto some knowledge of god. So by the understanding of our own ignorance, vanity, beggary, weakness, perverseness, and corruption, we learn to reknowledge that no where else but in the Lord abideth the true light of wisdom, sound virtue, perfect abundance of all good things, and purity of righteousness. And so by our own evils we are stirred to consider the good things of God: & we cannot earnestly aspire toward him, until we begin to mislike ourselves. For of all men what one is there that would not willingly rest in himself? yea who doth not rest, so long as he knoweth not himself, that is to say, so long as he is contented with his own gifts, and ignorant or unmindful of his own misery? Therefore every man is by the knowledge of himself, not only pricked forward to seek God, but also led as it were by the hand to find him.  
Again it is certain, that man never cometh unto the true knowledge of himself, unless he have first beholden the face of God, and from beholding thereof do descend to look into himself. For (such is the pride that is naturally planted in us) we alway think ourselves righteous, innocent, wise & holy, until that with manifest proofs we be convinced of our unrighteousness, filthiness, folly and uncleanness. But we are not convinced thereof, if we look upon ourselves only, and not upon God also, who is the only rule whereby this judgement ought to be tried. For because we are naturally inclined to hypocrisy, therefore a certain vain resemblance of righteousness doth abundantly content us in stead of righteousness in deed. And because there appeareth nothing among us, nor about us, that is not defiled with much filthiness, therefore that which is somewhat less filthy pleaseth us as though it were most pure, so long as we hold ourselves within the bounds of man's uncleanness. Like as the eye that is used to see nothing but black, thinketh that to be pure white, which yet is but darkesh white, or brown. Yea, we may yet more plainli discern by our bodily sense how much we are blinded in considering the powers of the soul. For if at mid day we either look down upon the ground, or behold those things that round about lie open before our eyes, than we think ourselves to have a very assured and piercing force of sight: but when we look up to the son, and behold it with fixed eyes, then that same sharpness that was of great force upon the ground is with so great brightness by & by dazzled & confounded, that we are compelled to confess that the same sharp sight which we had in considering earthly things, when it cometh to the son is but mere dullness. Even so cometh it to pass in weighing our spiritual good things. For while we look no further than the earth, so long well contented with our own righteousness, wisdom and strength, we do sweetly flatter ourselves and think us in manner half gods. But if we once begin to raise up our thought unto God, and to weigh what a one he is, and how exact is the perfection of his righteousness, wisdom and power, after the rule whereof we ought to be framed: then that which before did please us in ourselves with false pretence of righteousness, shall become loathsome to us as greatest wickedness: then that which did marvelously deceive us under colour of wisdom shall stink before us as extreme folly: then that which did bear the face of strength shallbe proved to be most miserable weakness. So slenderly doth that which in us seemeth even most perfect, answer in proportion to the pureness of god.  
Hereof proceeded that trembling and amazedness, wherewith the Scripture in many places reciteth that the holy men were stricken and astonished so oft as they perceived the presence of God. For when we see that they which in his absence did stand assured and unmoved, so soon as he discloseth his glory, begin so to quake and are so dismayed, that they fall down, yea are swallowed up and in manner as destroyed with fear of death: it is to be gathered thereby that man is never sufficiently touched and inwardly moved with knowledge of his own baseness until he have compared himself to the majesty of God. 
jud. xiii. xxii. Esa. vi. v. E●e. ●. i.  But of such dismaying we have often examples both in the judges and in the Prophets: so that this was a common saying among the people of god: We shall die, because the Lord hath appeared unto us. And therefore the history of job, to throw men down with knowledge of their own folly, weakness, and uncleanness, bringeth alway his prinycpal proof from describing God's wisdom, strength and cleanness. And that not without cause. For we see how Abraham, the nearer that he came to behold the glory of God, 
Gen. xviii xvii. i. K●●. nineteen. xiii. Esa. xiiii. xxiii. Esay. two. x. and xix  the better acknowledged himself to be earth and dust. We see how Elias could not abide to tarry his coming to him with uncovered face: so terrible is the beholding of him. And what may man do that is but corruption and a worm, when even the Cherubins for very fear must hide their faces? Even this is it that the Prophet Esay speaketh of: The sun shall blush and the moon shallbe ashamed, when the Lord of hosts shall reign, that is to say, when he displayeth his brightness and bringeth it nearer to sight, them in comparison thereof the brightest thing of all shallbe darkened. But howsoever the knowledge of God & of ourselves, are with mutual knot linked together, yet the order of right teaching requireth that first we entreat of the knowledge of God, and after come down to speak of the knowledge of ourselves.   

¶ The ii Chapter. ¶ What it is to know God, and to what end tendeth the knowledge of him.  
I Mean by the knowledge of God, not only that knowledge whereby we conceive that there is somme God, but also that, whereby we learn so much as behoveth us to know of him, and is profitable for his glory, finally so much as is expedient. For, to speak properly, we cannot say that God is known where there is no religion nor godliness. But here I do not yet touch that special kind of knowledge whereby those men that are in themselves reprobate and accursed do conceive God the redeemer in christ the mediator: but I speak only of that first and simple manner of knowledge, whereunto the very order of nature would have led us, if Adam had continued in state of innocency. For although no man, sith mankind is in this ruin, can perceive God to be either a father, or author of salvation, or in any wise favourable, unless Christ come as a mean to pacify him toward us: yet it is one thing to feel that God our maker doth by his power sustain us, by his providence govern us, by his goodness nourish us, and endue us with all kinds of blessings: and an other thing to embrace the grace of reconciliation offered us in Christ. Whereas therefore the Lord first simply appeareth as well by the making of the world, as by the general doctrine of the Scripture, to be the Creator, and then in the face of Christ to be the redeemer: here upon arise two sorts of knowing him, of which the former is now to be entreated of, and then the other shall orderly follow in the place fit for it. For although our mind cannot conceive the knowledge of God, but that it must give to him some kind of worship, yet shall it not be sufficient simply to know that it is he only that ought to be honoured and worshipped of all men, unless we be also persuaded that he is the fountain of all good things, to the end that we should seek for nothing anywhere but in him. I mean hereby, not only for that as he hath once created this world, so by his infinite power he sustaineth it, by his wisdom he governeth it, by his goodness he preserveth it, and specially mankind he ruleth by his righteousness and judgement, suffereth by his mercy, and save guardeth by his defence: but also because there can nowhere be found any one drop either of wisdom, or of light, or of righteousness, or of power, or of uprightness, or of sincere truth, which floweth not from him or whereof he is not the cause: to this end verily, that we should learn to look for and crave all these things at his hand, and with thanksgiving account them received of him. For this feeling of the powers of God is to us a me●e schoolmaster of godliness, out of which springeth religion. Godliness I call a reverence of God joined with love of him which is procured by knowledge of his benefits. For men will never with willing obedience submit themselves to God, until they perceive that they own all things to him, that they are nourished by his fatherly care, that he is to them the author of all good things, so that nothing is to be sought else where than in him. Yea they will never yield themselves truly and with all their heart wholly to him, unless they assuredly believe that in him is perfect felicity reposed for them.  
Therefore they do but trifle with vain speculations, which in entreating of this question, do make it their purpose to discuss, what thing God is, where it rather behoveth us to know what manner one he is, and what agreeth with his nature. For to what end serveth it to confess as Epicure doth, that there is a God, which doth only delight himself with idleness, having no care of the world? Finally, what profiteth it to know such a God with whom we may have nothing to do? But rather the knowledge of him ought to serve to this end, first to frame us to fear and reverence, then that by it guiding and teaching us, we may learn to crave all good things at his hand, and to account them received of him. For how can any thought of God enter into thy mind, but that thou must therewithal by and by think, that forasmuch as thou art his creature, therefore thou art of right subject and bond to his authority, that thou owest him thy life, that whatsoever thou enterprisest whatsoever thou dost, ought to be directed to him. If this be tr●w, then truly it followeth, that thy life is perversely corrupted if it be not framed to obeying of him, for asmuch as his will ought to be our law to live by. Again, thou canst not clearly see him, but that thou must needs know that he is the fountain & original of all good things, whereupon should grow both a desire to cleave unto him, and an assured trust in him, if man's own corruptness did not draw his mind from the right searching of him. For first of all, the godly mind doth not as by a dream imagine to herself any god at adventure, but steadfastly beholdeth the only one and true God: and doth not falsely forge of him whatsoever herself liketh, but is content to believe him to be such a one as he discloseth himself, and doth always with great diligence beware that with presumptuous rashness she pass not beyond his will, and so wander out of the way. And when she so knoweth him, because she understandeth that he governeth all things. she assuredly trusteth that he is her safekeper and defender, and therefore wholly committeth herself to his faith? Because she understandeth that he is the author of all good things, therefore if any thing trouble her, or if she want any thing by and by she flieth to him for succour, looking for help at his hand. Because she is persuaded that he is good and merciful, therefore with assured confidence she resteth on him, and doubteth not in all her evils to find ready remedy in his merciful kindness. Because she knoweth him to be her Lord and father, therefore she determineth that he is worthy that she should in all things have regard to his authority, reverence his majesty, procure the advancement of his glory, and obey his commandements. Because she seeth that he is a righteous judge and armed with his severity to punish sins, therefore she always setteth his judgement seat before her eyes, and with fear of him withdraweth and restraineth herself from provoking his wrath. Yet is she not so afraid with the feeling of his judgement, that she would convey herself from it, although there were a way open to escape it: but rather she doth no less love him, while he extendeth vengeance upon the wicked, than while he is beneficial to the godly, for asmuch as she understandeth that it doth no less belong to his glory that he hath in store punishment for the wicked and evil doers, than that he hath reward of eternal life for the righteous. Moreover she doth not for only fear of punishment refrain herself from sinning: but because she loveth and reverenceth him as her father, attendeth on him and honoureth him as her lord, therefore although there were no hell at all, yet she dreadeth his only displeasure. Now behold what is the pure and true religion, even faith joined with an earnest fear of god: so that fear may contain in it a willing reverence, and draw with it a right form of worshipping such as is appointed in the law. And this is the more heedfully to be noted, because all men generally do worship God, but few do reverence him, while each where is great pompous show in ceremonies, but the pureness of heart is rare to be found.  
Truly, they that judge rightly, will alway hold this for certain, that there is graven in the minds of men a certain feeling of the Godhead, which never can be blotted out. Yea that this persuasion, that there is a god, is even from their generation naturally planted in them and deeply rooted within their bones, the very obstinacy of the wicked is a substantial witness, which with their furious striving yet can never wind themselves out of the fear of God. Although Diagoras and such other do jest and laugh at all that hath in all ages been believed concerning religion: although Dionysius do scoff at the heavenly judgement: yet that is but a laughter from the teeth forward, because inwardly the worm of conscience gnaweth them much more sharply than all whose searing irons. I allege not this that Cicero saith, that errors by continuance of time grow out of use, and religion daily more and more euer●ase●h and waxeth better. For the world (as a little hereafter we shall have occasion to show) travaileth as much as in it lieth to shake of all knowledge of God, and by all means to corrupt the worshipping of him. But this only I say, that when the dull hardness, which the wicked do desirously labour to get to despise God withal, doth lie piningly in their hearts, yet the same feeling of God, which they would most of all desire to have utterly destroyed, liveth still, and sometime doth utter itself: whereby we gather that it is no such doctrine as is first to be learned in schools but such a one whereof every man is a teacher to himself even from his mother's womb, and such a one as nature suffereth none to forget, although many bend all their endeavour to shake it out of their mind. Now, if almen be borne and do live to this end, to know God, and the knowledge of God is but fickle, and lightly vanisheth away, unless it proceed thus far: it is evident, that they all serve out of kind from the law of their creation that do not direct to this mark all the whole thoughts and doings of their life. Of which the Philosophers themselves were not ignorant. 
In phaedrone & chaeetero  For Plato meant nothing else, when he oftentimes taught, that the sovereign good of the soul is the likeness of God, when the soul having thoroughly conceived the knowledge of him is wholly transformed into him. Therefore very aptly doth Grillus reason in plutarch, where he affirmeth, that men, if religion be once taken from their life, are not only nothing better than brute beasts, but also many ways much more miserable, for that being subject to so many sorts of evils they continually draw fourth a troublesome and unquiet life: and that therefore the worshipping of God is the only thing that maketh them better than brute beasts, by which alone they aspire to immortality.   

¶ The iii Chapter. That the knowledge of God is naturally planted in the minds of men.  
WE hold it out of controversy, that there is in the mind of man, even by natural instinction, a certain feeling of the godhead. For to the end that no man should flee to the pretence of ignorance, God himself hath planted in all men a certain understanding of his divine majesty: the remembrance whereof, with pouring in now and then as it were new drops, he continually reneweth: that when all, not one excepted, do know that there is a God, and that he is their maker, they may all be condemned by their own testimony, for that they have not both worshipped him, and dedicate their life to his will. But truly if the not knowing of God be any where to be found, it is likely that there can no where else be any example of it more than among the grossest sorts of peoples and furthest from civil order of humanity, 
Cicero de nat. Deo● rum.  But (as the heathen man saith) there is no nation so barbarous, no kind of people so savage, in whom resteth not this persuasion that there is a God. And even they that in other parts of their life, seem very little to differ from brute beasts, yet do continually keep a certain seed of religion. So thoroughly hath this common principle possessed all men's minds, and so fast it sticketh within all men's bowels. Sith then from the beginning of the world there hath been no country, no city, yea no house that could be without religion, in this is emplied a certain secret confession that a feeling of the godhead is written in the hearts of all men. Yea and idolatry itself is a substantial proof of this persuasion. For we know how unwillingly man abaseth himself to honour other creatures above himself. Therefore when he had rather worship a block and a stone, than he would be thought to have no god: it appeareth that imprinted persuasion of God is of most great force, which is so impossible to be razed out of the mind of man, that it is much more easy to have the affection of nature broken: as in deed it is broken, when man from his own natural swelling pride of his own will stoopeth down even to the basest creatures, to honour God.  
Wherefore it is most vain which some do say, that religion was devised by the subtlety and craft of a few, by this policy to keep the simple people in awe, whereas they themselves that procured other to worship God believed nothing less than that there was any God at al. I grant in deed that subtle men have invented many things in religion, whereby to bring the people to a reverence, and cast them in a fear, to make their minds the more pliable to obedience: but this they could never have brought to pass unless the minds of men had been already before hand persuaded that there was a God, out of which persuasion as out of seed springeth that ready inclination to religion. Neither is it likely that even they which subtly deceived the simple sort with colour of religion, were themselves altogether without knowledge of God. For though in times passed there have been some, and at this day there arise up many that deny that there is any God, yet whether they will or no they oftentimes feel that which they are desirous not to know. We read of none that ever did break forth into more presumptuous and unbridled despising of God, than Caius Caligula: yet none more miserably trembled when any token of God's wrath appeared. And so against his will he quaked for fere of him whom of wilful purpose he endeavoured to despise. And the same may a man commonly see to happen to such as he was. For the bolder despiser of god, that any man is, the more is he troubled at the very noise of the falling of a leaf. And whence cometh that, but from the revengement of God's majesty, which doth so much the more vehemently strike their consciences as they more labour to fly away from it. They do in deed look about for all the starting holes that may be, to hide themselves from the presence of the Lord, but whether they will or no, they are still held fast tied. For howsoever sometime it seemeth to vanish away for a moment, yet it oft returneth again, and with new assault doth run upon them: so that the rest which they have, if they have any at all, from torment of conscience, is much like to the sleep of drunkards or phrenetike men, which even while they sleep do not quietly rest, because they are at every moment vexed with horrible and dreadful dreams. Therefore the very ungodly themselves serve for an example to prove that there always liveth in all men's minds some knowledge of God.   

The four Chapter. That thesame knowledge is either choked, or corrupted, partly by ignorance, and partly by malice.  
BUt as experience teacheth that God hath sown the sede of religion in all men, so scarcely may be found the hundredth man that having it conceived in his heart doth cherish it, but no man in whom it ripeneth, so far is it of that any fruit appeareth in due tyme. Therefore whether it be that some become vain in their own superstitions, or that some do of set purpose maliciously revolt from God, yet all do● run out of kind from the true knowledge of him. So cometh it to pass that there remaineth no true godliness in the world. But where as I said that some by error fall into superstition, I mean not thereby as though their simplicity might excuse them from blame, because the blindness that they have, is commonly always mingled both with proud vanity, and with stubborns. Vanity and the same joined with pride appeareth in this, that they miserable men both in the seeking of God do not climb above themselves as they ought to have done, but measure him according to the proportion of their own fleshly dullness▪ and also neglecting the perfect manner of searching for him, do curiously fly to vain speculations. And so they conceive him not such a one as he offereth himself, but do imagine him such a one as of their own rash presumption they have forged him. Which gulf being once opened, what way soever they stir their feet, they must needs always run headlong into destruction. For what soever afterward they go about toward the worshipping or service of god, they can not account it done to him, because they worship not him, but rather the devise of their own heart, 
Ro. i.xxii.  and their own dream in stead of him. This perverseness do the Paul expressly touch, where he saith: That they were made fools when they coveted to be wise. He had before said, that they were made vain in their imaginations: but least any man should thereby excuse them from blame, he addeth further, that they are worthily blinded, because not contented with sobriety, but presumptuously taking upon themselves more than they ought, they wilfully bring darkness upon them, yea with vain and froward pride do make them selves fools. Whereupon followeth, that their foolishness is not excusable, whereof the cause is not only vain curiosity, but also a greediness to know more than is me●e for them, joined with a false confidence.  
As for this that David saith, that the wicked and mad men think in their hearts, that there is no God: first that is meant only of those that choking the light of nature, 
Ps. xiii. i.  do of purpose make themselves senseless, as we shall see again a little hereafter. Even as we see that many after that they have been hardened with boldness and custom of sinning, do furiously put from them all the remembrance of God, which yet is by very feeling of nature inwardly ministered unto their minds. Now David, to make their madness the more detestable, bringeth them in as though they precisely denied, that there is any god: although they take not from him his being, but because in taking from him his judgement and providence, they shut him up idle in heaven. For where as nothing less agreeth with the nature of God, than to throw away the government of the world, and leave it to fortune, to wink at the sins of men, so as they may live in licentious outrage unpunished: whosoever he be that quenching the fear of the heavenly judgement, doth carelessly follow his own affections, he denieth that there is a God. And this is the just vengeance of god, to draw a fatness over their hearts, so that the wicked when they have once closed their eyes, 
Psal. thirty. vi.ii.  even in seeing may not see. And David in an other place is the best expounder of his own meaning, where he saith: That the fear of God is not before the eyes of the wicked: 
Psa. x.xi.  Again: that in their evil doings they proudly rejoice at themselves, because they persuade them selves, the God doth not look upon them. Therefore although they be compelled to acknowledge some God, yet they do rob him of his glory, in withdrawing from him his power. For a● God (as Paul witnesseth) can not deny himself, 
two. Tim. two. xiii.  because he continually abideth like himself: so is it truly said, that these men in feigning God to be a dead and vain image, do deny God. Moreover it is to be noted, that although they wrestle against their own natural feeling, & do desire not only to shake out God from thence, but also to destroy him in heaven, yet their dull hardness can never so far prevail, but that God sometime draweth them back to his judgement seat. But forasmuch as they are not withholden with any fear from running violently against God: therefore it is certain that there reigneth in them a brutisshe forgetfulness of God, so long as that blind pang of rage doth so forcibly carry them.  
So is that vain defence overthrown which many are wont to pretend for excuse of their superstition. For they think, that any devotion to religion sufficeth, what soever it be, though it be never so much contrary to order and truth. But they consider not, that true religion ought to be framed according to the will of God, as by a perpetual rule: and that God himself abideth always like himself, and is no imagined Ghost or fantasy, that may be diversly fashioned after every man's liking. And truly we may plainly see with how lying deceits, superscition mocketh God, while she goeth about to do him pleasure. For catching hold of those things in a manner only, which God hath testified that he careth not for, she either contemptuously useth, or openly refuseth those things that he appointeth, and saith to be pleasant unto him. Therefore whosoever do set up new invented forms of worshipping God, they worship and honour their own doting devices: because they durst not so trifle with God, unless they had first feigned a God, agreeing with the follies of their trifling toys. Wherefore the Apostle pronounceth, 
Gala, iiii, viii,  that that unstaid and wandering opinion of the majesty of God, is a very ignorance of God. When (saith he) ye knew not God ye served them, that in nature were no gods. And in an other place he saith: 
Ep, two, xii,  That the Ephesians were without a God at such time as they strayed from the right knowledge of the one God. And at least in this case, it differeth not much whether thou believe one god or many, because in both cases thou departest from and forsakest the true God: whom when thou hast once forsaken, there is nothing left with thee but a detestable idol. It followeth therefore, that we must determine with Lactantius, that there is no lawfully allowable religion, but that which is joined with truth.  
There is also a second fault, that they neither have at any time any consideration of God, but against their wills, nor do approach toward him, till for all their holding back they be forcibly drawn to him: and even then also they have not a willing fear that proceedeth from reverence of God's majesty, but only a servile and constrained fear, which the judgement of God wringeth out of them: which judgement because they can not escape, therefore they dread it, but yet so as therewithal they abhor it. And so that saying of Statius, that fear first made gods in the world, may be fitly spoken of ungodliness, and of this kind of ungodliness only. They that have a mind abhorring from the justice of God, do heartily wish to have his throne of judgement overthrown, which they know to stand for punishment of offences against his justice: by which affection they war against God, who can not be without his judgement. But when they understand that his power impossible to be avoided, hangeth over them: because they can neither by force remove it, nor by flight escape it, therefore they fear it. So lest they should in all things seem to despise him, whose majesty still presseth upon them, they use a certain outward form of religion, such as it is: but in the mean time they cease not to defile themselves uviht all kind of vices, to join outrageous mischiefs to mischiefs, until they have in all points violate the holy law of the Lord, and destroyed his whole righteousness, or at least they are not so holden back with that feigned fear of God, but that they sweetly rest in their sins, and flatter theimselues, and had rather to follow the intemperance of their flesh then restrain it with the bridle of the holy ghost. But for as much as the same is but a void and lying shadow of religion, yea scarcely worthy to be called a shadow, hereby again is easily gathered how much the true godliness, which is powered only into the hearts of the faithful, I mean that out of which religion springeth, doth differ from this confuse knowledge of God. And yet the hypocrites would obtain by crooked compasses to seem nigh unto God, whom they i'll from. For where as there ought to have been one continued unbroken course of obedience in their whole life, they in a manner in all their doings carelessly rebelling against him, labour with a few sacrifices to appease him. Where as they ought to have served him with holiness of life and syncerenes of heart, they invent triflynges and observances of no value, to procure his favour withal: yea they do the more licentiousely lie dull in their own dregs, because they trust that they may be discharged against him with their own mockeries of propitiatory satisfactions. Finally where as their affiance ought to have been fastened in him, they neglecting him do rest in themselves, or in creatures. At length they entangle themselves with such a heap of errors, that the dark mist of malice doth choke, and at last utterly quench those sparks, that glimmeryngly shined to make them see the glory of god. Yet that seed still remaineth, which can by no mean be plucked up by the rote, to believe that there is a certain godhead, but the same seed is so corrupted that it bringeth forth of it none other, but very evil fruits. Yea thereby is that which I travail to prove more certainly gathered, that there is a feeling of godhead naturally graven in the hearts of men, forasmuch as the very reprobate themselves are of necessity enforced to confess it. In quiet prosperity they pleasantly mock at god, yea they are full of talk and prating to diminish the greatness of his power: but if ones any desperation touch them, it stirreth them up to seek the same God, and ministereth them sudden short prayers: by which it may appear, that they were not utterly ignorant of god, but that the same which ought sooner to have been uttered, was by obstinacy suppressed.   

The .v. Chapter. ¶ That the knowledge of God doth shiningly appear in the making of the world and in the continual government thereof.  
Moreover because the furthest end of blessed life standeth in the knowledge of God: that the way to felicity should be stopped to none, therefore God hath not only planted in the minds of men that seed of religion which we have spoken of, but also hath so disclosed himself in the whole workmanship of the world, and daily so manifestly presenteth himself, that men cannot open their eyes but they must needs behold him. His substance in deed is incomprehensible, so that his divine majesty far surmounteth all men's senses: but he hath in all his works graven certain marks of his glory, and those so plain and notably discernible, that the excuse of ignorance is taken away from men, be they never so gross and dull witted. 
ps, cxiiii. ●●  Therefore the Prophet rightfully crieth out, that he is clothed with light as with a garment, as if he should have said, that then he first began to come forth to be seen in visible apparel, since the time that he first displayed his ensigns in the creation of the world, by which even now what way soever we turn our eyes he appeareth glorious unto us. In the same place also the same prophet aptly compareth the heavens as they be displayed abroad to his royal pavilion: he saith that he hath framed his parloures in the waters, that the clouds are his chariots, that he rideth upon the wings of the winds, that the winds and lightnings are his swift messengers. And because the glory of his power and wisdom doth more fully shine above, therefore commonly the heaven is called his palace. And first of all, what way soever thou turn thy eyes, there is no piece of the world be it never so small, wherein are not seen at least some sparkles of his glory to shine. But as for this most large and beautiful frame, thou canst not with one view peruse the wide compass of it, but that thou must needs be on every side overwhelmed with the infinite force of the brightness thereof. Wherefore the author of the Epistle to the hebrews doth very well call the ages of the world the spectacles of invisible things, 
He. xi.iii.  for that the so orderly framing of the world serveth us for a mirror wherein we may behold God which otherwise is invisible. For which cause the Prophet assigneth to the heavenly creatures a language that all nations understand, 
Psa. nineteen, ●,  for that in them there is a more evident testification of the Godhead, than that it ought to escape the consideration of any nation be they never so dull. Which thing the Apostle declaring more plainly saith that there is disclosed unto men so much as was behoveful to be known concerning God, 
Rom. i nineteen  because all men without exception, do thoroughly see his invisible things even to his very power and godhead, which they understand by the creation of the world.  
As for his wonderful wisdom, there are innumerable proves both in heaven and in earth that witness it: I mean not only that secreter sort of things, for the nearer marking whereof Astrology, Physic, and all natural Philosophy serveth, but even those things that thrust themselves in sight of every one, even of the rudest unlearned man, so that men can not open their eyes but they must needs be witnesses of them. But truly they that have digested, yea or but tasted the liberal arts, being helped by the aid thereof, do proceed much further to look into the secrets of God's wisdom. Yet is there no man so hindered by lack of knowledge of those arts, but that he thoroughly seeth abundantly enough of cunning workmanship in gods works, to bring him in admiration of the workman thereof. As for example: to the searching out of the movings of the stars, appointing of their places, measuring of their distances, and noting of their properties, there needeth art and an exacter diligence: by which being thoroughly perceived, as the providence of god is the more manifestly disclosed, so it is convenient, that the mind rise somewhat the hire thereby to behold his glory. But for as much as the unlearned people yea and the rudest sort of them, such as are furnished with the only help of their eyes, can not be ignorant of the excellency of gods cunning workmanship, which in this innumerable and yet so severally well ordered and disposed variety doth of itself show forth itself: it is evident that there is no man to whom God doth not largely open his wisdom. Likewise it requireth a singular sharpness of wit, to weigh with such cunning as Galen doth, 
Yn l●b. de usu part.  the knitting together, the proportional agreement, the beauty, & use in the frame of man's body: but by all men's confession, the body of man doth utter in very show of itself so cunning a compacting together, that for it the maker of it may worthily be judged wonderful.  
And therefore certain of the Philosophers in old time did not without cause call man a little world, because he is a rare representation of the power, goodness, and wisdom of god, and containeth in himself miracles enough to occupy our minds, if we will be content to mark them. 
Act. xvii. xxvii.  And for this reason Paul, after that he had said that the very blind men may find out god by groping for him, by and by saith further, that he is not to be sought far of, because all men do feel undoubtedly without themselves the heavenly grace wherewith they be quickened. But if we need to go no further than ourselves, to find and take hold of god, what pardon shall his slothfulness deserve that will not vouchsafe to descend in to himself to find god? 
Ps. viii, v  And the same is the reason why David when he had shortly spoken in advancement of the wonderful name & honour of God that do every where gloriously shine, by and by crieth out, what is man that thou art mindful of him? Again, out of the mouth of infants and sucking babes thou hast established strength: for so he pronounceth that not only in the whole kind of man is a mirror of the works of God, but also that the very infants while they yet hang on their mother's breasts have tongues eloquent enough to preach his glory, so that there needeth no other orators. And therefore he doubteth not to set their mouths in the vauwarde, as being strongly armed to subdue their madness the would according to their devilish pride covet to extinguish the name of God. And hereupon riseth that which Paul allegeth out of Aratus, 
Act. xvii. xxviii.  that we are the offspring of God, because he garnishing us with such excellency, hath testified that he is our father. Like as even by common reason, and as it were by information of experience the profane poets called him the father of men. And truly no man will assentingly and willingly yield himself to serve God, but he that having tasted his fatherly love, is mutually alured to love & worship him.  
And here is disclosed the foul unthankfulness of men, which while they have within themselves a workhouse gloriously furnished with innumerable works of God, and also a shop stuffed with inestimable plenty of riches, and when they ought to burst forth into praising of him, are contrary wise puffed up and do swell with so much the greater pride. They feel how diversly in marvelous wise God worketh in them: they are taught by experience itself, how great variety of gifts they possess by his liberality: whether they will or Noah, they are enforced to know that these are the tokens of his godhead: and yet they suppress it close within them. Truly they need not to go out of themselves, so that they would not in presumptuously taking upon themselves that which is given from heaven, bury with in the ground that which brightly giveth light to their minds to see God. But even at this day the earth beareth many monstrous spirits, which stick not to abuse the whole seed of godhead that is sown in man's nature, and to employ it to oppress the name of God. How detestable, I pray you, is this madness, that man finding God a hundred times in his body and his soul, should by the very same pretence of excellence deny that there is a god? They will not say, that they are by chance made different from brute beasts. But they pretend a cloak of nature, whom they account the maker of all things, and so do convey God away. They see that exquysyte workmanship in all their members, from their mouth and their eyes even to the nails of their toaes, and yet here also they put nature in place of god. But specially the so swift motions, the so excellent powers, the so rare gifts of the soul, do represent a divine nature that doth not easily suffer itself to be hid: unless the Epicureans like the Giants Cyclopes, would bearing themselves bold upon this high degree outrageously make war against God. Do the whole treasures of the heavenly wisdom so meet together, to rule a worm of five feet long? and shall the whole universality of the world be without this prerogative? first to agree that there is a certain instrumental thing that answereth to all the parts of man, doth so serve nothing at all to obscure the honour of God that it rather doth more gloriously set it out. Let Epicure answer me, what meeting of undivisible bodies, boiling the meat and drink in man, doth dispose part into excrements & part into blood, and bringeth to pass that there is in all the members of man such an endevoring to do their office, even as if so many several souls did by common advise rule one body.  
But I have not now to do with that ●●ye of swine. I rather speak unto them, that being given to subtleties would by crooked conveyance writhe that cold saying of Aristotle, both to destroy the immortality of the soul, and also to take from God his right. For because there are instrumental powers of the soul, by pretence thereof they bind the soul to the body, that it cannot continue without the body, and with praises of nature they do as much as in them is, suppress the name of God. But the powers of the soul are far from being enclosed in those exercises that serve the body. For what pertaineth to the body, for a man to measure the sky, to gather the number of the stars, to learn the greatness of every one, to know what space they be distant one from an other, with what swiftness or slowness they go their courses, how many degrees they decline this way or that way? I grant in deed that there is some use of Astrology: but my meaning is only to show that in this so deep searching out of heavenly things, it is not an instrumental measuring, but that the soul hath her offices by itself several from the body. I have showed one example, by which it shallbe easy for the readers to gather the rest. Truly the manifold nimbleness of the soul, by which it surueieth both heaven and earth, joineth things past with things to come, keepeth in memory things heard long before, and expresseth each thing to itself by imagination, also the ingeniousness by which it inventeth things incredible, and which is the mother of so many maruelons arts, are sure tokens of divine nature in man. Beside that, even in sleeping, it doth not only roll and turn itself, but also conceiveth many things profitable, reasoneth of many things, & also prophesieth of things to come. What shall we in this case say, but that the signs of immortality that are imprinted in man, cannot be blotted out? Now what reason may bear that man shallbe of divine nature, and not acknowledge his Creator? Shall we forsooth by judgement that is put into us discern between right and wrong, and shall there be no judge in heaven? Shall we even in our sleep have abiding with us some remnant of understanding, and shall no God be waking in governing the world? Shall we be so counted the inventors of so many arts and profitable things, that God shallbe defrauded of his praise, where as yet experience sufficiently teacheth, that from an other and not from ourselves, all that we have, is in diverse wise distributed among us? As for that, which some do babble of the secret inspiration that giveth liveliness to the world, it is not only weak, but also ungodly. They like well that famous saying of Uergile.  

Aene. vi  first heaven, and earth, and flowing fields of seas,  
The shining globe of Moon, and Ti●ans stars,  
Spirit feeds within, and throughout all the limbs  
Infused mind the whole huge mass doth move,  
And with the large big body mix itself.  
Thence come the kinds of men and eke of beasts,  
And lives of flying fowls, and monsters strange,  
That water bears within the marble sea.  
A fiery liveliness and heavenly race there is  
Within those seeds. etc.  
Forsooth, that the world which was created for a spectacle of the glory of God, should be the creator of itself. So in an other place the same author following the common opinion of the Greeks and latins, sayeth: 
Some say that bees have part of mind divine,  

Geo. iiii.  And heavenly draughts. For eke they say, that God  
Gothe through the coasts of land, and creaks of sea,  
And through deep sky. And hence the flocks and herds:  
And men, and all the kinds of savage beasts,  
Each at their birth receive their subtle lives,  
And thereto are they rendered all at last,  
And all resolved are retournde again.  
Ne place there is for death: but lively they  
Fly into number of the Stars above,  
And take their place within the lofty sky.   
Lo, what that hungry speculation of the universal mind that giveth soul and liveliness to the world, availeth to engender and nourish godliness in the hearts of men. Which doth also better appear by the blasphemous sayings of the filthy dog Lucretius, which are derived from the same principle. Even this is it, to make a shadowish God, to drive far away the true God whom we ought to fear and worship. I grant in deed that this may be godlily said, so that it proceed from a godly mind, that nature is God: but because it is a hard and an unproper manner of speech, forasmuch as nature is rather an order prebed by God: therefore in things of so great weight and to which is due a singular religiousness, it is hurtful to wrapp up God confusely with the inferior course of his works. Let us therefore remember, so oft as any man considereth his own nature, that there is one God which so governeth all natures, that his will is to have us to look unto him, our faith to be directed to him, and him to be worshipped and called upon of us: because there is nothing more against convenience of reason, than for us to enjoy those excellent gifts that savour of divine nature in us, and to despise the author that freely doth give them unto us. Now as concerning his power, with how notable examples doth it forcibly draw us to consider it: unless perhaps we may be ignorant, of how great a strength it is with his only word to uphold this infinite mass of heaven and earth, with his only beck sometime to shake the heaven with noise of thunders, to burn up each thing with lightnings, to set the air on fire with lightning flames, sometime to trouble it with diverse sorts of tempests, and by and by the same God when he list in one moment to make fair wether: to hold in the sea as if it hanged in the air, which with his height seemeth to threaten continual destruction to the earth, sometime in horrible wise to raise it up with outrageous violence of winds, and sometime to appease the waves and make it calm again. For proof hereof do serve all the praises of God gathered of the testimonies of nature, specially in the book of job, and in isaiah, which now of purpose I overpass, because they shall else where have an other place fit for them, where I shall entreat of the creation of the world according to the Scriptures. Only my meaning was now to touch, that both strangers and they of the household of God have this way of seeking God common to them both, that is, to follow these first draughts which both above and beneath do as in a shadow set fourth a lively image of him. And now the same power leadeth us to consider his eternity. For it must needs be that he from whom all things have their beginning, is of eternal continuance, and hath his beginning of himself. But now if any man inquire the cause whereby he both was once lead to create all these things, & is now moved to preserve them: we shall find that his only goodness was it that caused him. Yea and although this only be the cause, yet ought the same abundantly to suffice to allure us to the love of him, forasmuch as there is no creature (as the Prophet sayeth) upon which his mercy is not poured out. 
Psa. Cxlv ix.   
Also in the second sort of his works, I mean those that come to pass beside the ordinary course of nature, there doth appear no less evident proof of his powers. For in governing the fellowship of men he so ordereth his providence, that whereas he is by innumerable means good and bountiful to all men, yet by manifest and daily tokens he declareth his favourable kindness to the godly, and his severity to the wicked and evil doers. For not doubtful are the punishments that he layeth upon heinous offences: like as he doth openly show himself a defender and revenger of innocency, while he prospereth the life of good men with his blessing, helpeth their necessity, assuageth and comforteth their sorrows, relieveth their calaunties, and by all means provideth for their safety. Neither ought it any thing to deface the perpetual rule of his justice, that he oftentimes permitteth wicked men and evil doers for a time to rejoice unpunished: and on the other side suffereth good and innocent to be tossed with many adversities, yea and to be oppressed with the malice and unjust dealing of the ungodly. But rather a much contrary consideration ought to enter into our minds: that when by manifest show of his wrath he punisheth one sin, we should therefore think that he hateth all sins: and when he suffereth many sins to pass unpunished, we should there upon think that there shallbe an other judgement to which they are differed to be then punished. Likewise how great matter doth it minister us to consider his mercy, while he oftentimes cesseth not to show his unwearied bountifulness upon miserable sinners in calling them home to him with more than fatherly tenderness, until he have subdued their frowardness with doing them good?  
To this end, where the Prophet particularly rehearseth, how God in cases passed hope, 
Psa. xvii.  doth suddenly and wonderfully and beside all hope, succour men that are in misery and in a manner lost, whether he defend them wandering in wilderness from the wild beasts and at length leadeth them into the way again, or ministereth sod to the needy and hungry, or delivereth prisoners out of horrible dungeons and iron bands, or bringeth men in peril of shipewracke safe into the haven, or healeth the half dead of diseases, or scorcheth the earth with heat and dryness, or maketh it fruitful with secret watering of his grace, or advanceth the hasest of the rascal people, or throweth down the noble peers from the high degree of dignity, by such examples showed fourth he gathereth that those things which are judged chances happening by fortune, are so many testimonies of the heavenly providence, and specially of his fatherly kindness, and that thereby is given matter of rejoicing to the Godly, and the wicked and reprobate have their mouths stopped. But because the greater part infected with their errors are blind in so clear a place of beholding, therefore he crieth out that it is a gift of rare & singular wisdom, wisely to weigh these works of God: by sight whereof they nothing profit that otherwise seem most clear sighted. And truly how much soever the glory of God doth apparently shine before them, yet scarcely the hundredth man is a true beholder of it. Likewise his power and wisdom are no more hid in darkness, whereof the one, his power, doth notably appear, when the fierce outrageousness of the wicked being in all men's opinion unconquerable is beaten flat in one moment, 
Psa. cxiii. seven.  their arrogancy tamed, their strongest holds razed, their weapons and armour broken in pieces, their strengths subdued, their devices overthrown, and theimselues fall with their own weight, the presumptuous boldness that advanced itself above the heavens is thrown down even to the bottom point of the earth: Again, the lowly are lifted up out of the dust, and the needy raised from the dunghill, the oppressed and afflicted are drawn out of extreme distress, men in despaired state are restored to good hope, the unarmed bear away the victory from the armed, 
i Cor. three nineteen.  few from many, the feeble from the strong. As for his wisdom, itself showeth itself manifestly excellent, while it disposeth every thing in fittest opportunity, confoundeth the wisdom of the world be it never so piercing, findeth out the subtle in their subtlety, finally governeth all things by most convenient order.  
We see that it needeth no long or laboursom demonstration, to fetch out testimonies, to serve for the glorious declaration and proof of god's majesty: for by these few that we have touched it appeareth, that which way soever a man chance to look, they are so common & ready that they may be easily marked with eye, & pointed out with the finger. And here again is to be noted, that we are called to the knowledge of god, not such as contented with vain speculation, doth but fly about in the brain, but such as shall be sound and fruitful, if it be rightly conceived and take root in our hearts. For the Lord is declared by his powers, the force whereof because we feel within us, and do enjoy the benefits of them, it must needs be that we be inwardly moved much more lively with such a knowledge, then if we should imagine God to be such a one, of whom we should have no feeling. Whereby we understand, that this is the rightest way and fittest order to seek God, not to attempt to entre deeply with presumptuous curiosity, thoroughly to discuss his substance, which is rather to be reverently worshipped than scrupulousely searched, but rather to behold him in his works, by which he maketh himself near and familiar, and doth in a manner communicate himself unto us. And this the apostle mente when he said, 
Act. xvii. xxvii. Psa. cxlv.  that God is not to be sought afar of, forasmuch as he with his most present power dwelleth within every one of us. Wherefore David having before confessed his unspeakable greatness, when he descendeth to the particular rehearsal of his works, protesteth that the same will show forth itself. Therefore we also ought to give our selves unto such a searching out of God, as may so hold our wit suspended with admiration, that it may therewithal thoroughly move us with effectual feeling. 
In Psal. cxliiii.  And, as Augustine teacheth in an other place, because we are not able to conceive him, it behoveth us as it were fainting under the burdeyne of his greatness, to look unto his works, that we may be refreshed with his goodness.  
Then such a knowledge ought not only to stir us up to the worshipping of God, but also to awake us, and raise us to hope of the life to come. For when we consider that such examples as God showeth both of his mercifulness, and of his severity, are but begun, and not half full, without doubt we must think, that herein he doth but make a show aforehand of those things, whereof the open disclosing and full deliverance, is differred unto an other life. On the other side, when we see that the godly are by the ungodly grieved with afflictions, troubled with injuries, oppressed with slanders, and vexed with despiteful dealings and reproaches: contrariwise that wicked doers do flourish, prosper, and obtain quiet with honour, yea and that unpunished, we must by and by gather, that there shall be an other life, wherein is laid up in store both dew revenge for wickedness, and reward for righteousness. Moreover when we note that the faithful are often chastised with the rods of the Lord, we may most certainly determine that much less the ungodly shall escape his scourges. 
De clui. dei. cap. viii.  For very well is that spoken of Augustin. If every sin should now be punished with open pain, it would be thought that nothing were reserved to the last judgement. Again, if God should now openly punish no sin, it would be believed, that there were no providence of God. Therefore we must confess, that in every particular work of God, but principally in the universal generality of them, the powers of God are set forth as it were in painted tables, by which all mankind is provoked and alured to the knowledge of him, and from knowledge to full and perfect felicity. But where as these his powers do in his works most brightly appear, yet what they principally tend unto, of what valour they be, and to what end we ought to way them: this we then only attain to understand when we descend into ourselves, and do consider by what means God doth show forth in us his life, wisdom, and power, and doth use toward us his righteousness, goodness, and merciful kindness. For though David justly complaineth, that the unbelieving do dote in folly, 
Psa. xcii. seven.  because they weigh not the deep counsels of God in his governance of mankind: yet that is also most true, which he saith in an other place, that the wonderful wisdom of God in that behalf exceedeth the hears of our head. But because this point shall hereafter in place convenient be more largely entreated, 
Ps. xl. xiii  therefore I do at this time pass it over.  
But with how great brightness soever God doth in the mirror of his works show by representation both himself and his immortal kingdom: yet such is our gross blockysshenesse, that we stand dully amazed at so plain testimonies, so that they pass away from us without profit. For, as touching the frame and most beautiful placing of the world, how many a one is there of us, that when he either lifteth up his eyes to heaven, or casteth them about on the divers countries of the earth, doth direct his mind to remembrance of the creator, and doth not rather rest in beholding the works without having regard of the woorkemanne? But as touching those things that daily happen beside the order of natural course, how many a one is there that doth not more think that men are rather whyrled about, and rowlled by blind unadvisedness of fortune, than governed by providence of God. But if at any time we be by the guiding and direction of these things driven to the consideration of God (as all men must needs be) yet so soon as we have without advisement conceived a feeling of some godhead, we by and by slide away to the dotages or erroneous inventions of our flesh, and with our vanity we corrupt the pure verity of God. So herein in deed we differ one from an other, that every man privately by himself procureth to himself some peculiar error: but in this point we all are most like together, that we all, not one excepted, do depart from the one true God to monstrous trifles. To which disease not only common and gross wits are subject, but also the most excellent and those that otherwise are endued with singular sharpness of understanding, are entangled with it. How largely hath the whole sect of philosophers bewrayed their own dullness and beastly ignorance in this behalf? For, to pass over all the rest, which are much more unreasonably foolish. Plato himself the most religious and most sober of all the rest, vainly erreth in his round globe. Now what might not chance to the other, when the chief of them, whoes part was to give light to the rest, do themselves so err and stumble? Likewise where God's governance of men's matters, doth so plainly prove his providence that it can not be denied, yet this doth no more prevail with men, than if they believed that all things are tossed up and down with the rash will of Fortune: so great is our inclination to vanity and error. I speak now altogether of the most excellent, and not of the common sort, whoes madness hath infinitely wandered in profaning the truth of God.  
Hereof proceedeth that unmeasurable sink of errors, wherewith the whole world hath been filled and overflown. For each man's wit is to himself as a maze, so that it is no marvel that every several nation was diversely drawn into several devices, and not that only, but also that each several man had his several gods by himself. For sins that rash presumption and wantonness was joined to ignorance and darkness, there hath been scarcely at any time any one man found, that did not forge to himself an idol or fancy in stead of God. Truly even as out of a wide and large spring do issue waters, so the infinite numbered of gods hath flowed out of the wit of man, while every man over licentiousely straying, erroniousely deviseth this or that concerning God himself. And yet I need not here to make a register of the superstitions, wherewith the world hath been entangled: because both in so doing I should never have end, and also though I speak not one word of them, yet by so many corruptions it sufficiently appeareth how horrible is the blindness of man's mind. I pass over the rude and unlearned people. But among the Philosophers, which enterprised with reason and learning to pierce unto heaven, how shamefulle is the disagreement? With the higher wit that any of them was endued, and filled with art and science, with so much the more glorious colours he seemed to paint out his opinion. All which notwithstanding, if one do narowely look upon, he shall find them to be but vanishing false colours. The stoics seemed in their own conceit to speak very wisely, that out of all the parts of nature may be gathered divers names of God, and yet that God being but one is not thereby torn in sunder. As though we were not already more than enough inclined to vanity, unless a manifold plenty of gods set before us should further and more violently draw us into error. Also the Egyptians mystical science of divinity showeth, that they all diligently endeavoured to this end, not to seem to err without a reason. And it is possible, that at the first sight some thing seeming probable, might deceive the simple and ignorant: but no mortal man ever invented any thing, whereby religion hath not been foully corrupted. And this so confuse diversity emboldened the Epicures and other gross despisers of godliness, by little and little to cast of all feeling of god. For when they saw the wisest of all to strive in contrary opinions, they sticked not out of their disagreements, and out of the foolish or apparently erroneous doctrine of each of them, to gather, that men do in vain & fond procure torments to themselves while they search for God, which is none at all. And this they thought that they might freely do without punishment, because it was better briefly to deny utterly, that there is any God, than to feign uncertain Gods, and so to raise up contentions that never should have end. And to much fond do they reason, or rather cast a mist, to hide their ungodliness by ignorance of men, whereby it is no reason that any thing should be taken away from God. But forasmuch as all do confess, that there is nothing, about which both the learned and unlearned do so much disagree, thereupon is gathered that the wits of men are more than dull and blind in heavenly mysteries, that do so err in seeking out of God. Some other do praise that answer of Simonides, which being demanded of king Hieron what God was, desired to have a days respite granted to study upon it. And when the next day following, the king demanded the same question, he required two days respite, and so oftentimes doubling the numbered of days at length he answered: How much the more I consider it, so much the harder the matter seemeth unto me. But granting that he did wisely to suspend his sentence of so dark a matter, yet hereby appeareth, that if men be only taught by nature, they can know nothing certainly, sound, and plainly concerning God, but only are tied to confused principles to worship an unknown God.  
Now we must also hold, that all they that corrupt the pure religion (as all they must needs do that are given to their own opinion) do departed from the one God. They will boast that their meaning is otherwise: but what they mean, or what they persuade themselves maketh not much to the matter, sith the holy ghost pronounceth, that all they are Apostates, that according to the darkness of their own mind do thrust devils in the place of God. 
Ep. two. xii.  For this reason, Paul pronounceth that the Ephesians were without a God, till they had learned by the Gospel, what it was to worship the true God. And we must not think this to be spoken of one nation only, 
Ro. i xxi.  for as much as he generally affirmeth in an other place, that all men were become vain in their imaginations, sins that in the creation of the world, the Majesty of of the Creator was disclosed unto them. And therefore the scripture, to make place for the true and one only God, condemneth of falsehood and lying, whatsoever godhead in old time was celebrate among the Gentiles, and leaveth no God at all, but in the mount Zion, 
Abacuk: two. xviii.xx. joh. iiii. xxii.  where flourished the peculiar knowledge of God. Truly among the Gentiles the Samaritans in Christ's time seemed to approach nighest to true godliness: and yet we hear it spoken by Christ's own mouth, that they knew not what they worshipped. Whereupon followeth, that they were deceived with vain error. Finally although they were not all infected with gross faults, or fell into open idolatries, yet was there no true and approved religion that was grounded only upon common reason. For all be it, that there were a few that were not so mad as the common people were, yet this doctrine of Paul remaineth certainly true, 
i Cor. two. viii.  that the princes of this world conceive not the wisdom of God. Now if the most excellent have wandered in darkness, what is to be said of the very dregs? Wherefore it is no marvel, if the holy ghost do refuse as bastard worshippynges all forms of worshipping devised by the will of men. Because in heavenly mysteries opinion conceived by wit of men, although it do not always breed a heap of errors, yet is alway the mother of error. And though there come no worse of it, yet is this no small fault, at adventure to worship an unknown God: 
john. iiii. xxii.  of which fault all they by Christ's own mouth are pronounced guilty, that are not taught by the law what God they ought to worship. And truly the best lawmakers that ever were, proceeded no further, than to say that religion was grounded upon common consent. Yea and in Xenophon Socrates praised the answer of Apollo, wherein he willed that every man should worship gods after the manner of the country, and the custom of his own city. But how came mortal men by this power, of their own authority to determine that which far surmounteth the world? or who can so rest in the decrees of the elders, or common ordinances of peoples, as to receive without doubting a God delivered by man's devise? Every man rather will stand to his own judgement, than yield himself to the will of an other. Sith therefore it is to weak & feeble a bond of godliness, in worshipping of God to follow either a custom of a city, or the consent of antiquity, it remaineth that God himself must testify of himself from heaven.  
In vain therefore so many lamps lightened do shine in the edifice of the world, to show forth the glory of the creator, which do so every way display their beams upon us, that yet of themselves they can not bring us into the right way. In deed they raise up certain sparkles, but such as be choked up before that they can spread abroad any full brightness. Therefore the apostle in the same place where he calleth the ages of the world images of things invisible, saith further, that by faith is perceived, that they were framed by the word of God: meaning thereby that the invisible godhead is in deed represented by such shows, 
Heb. xi.iii.  but that we have no eyes to see the same thoroughly, unless they be enlightued by the revelation of God through faith. And Paul, where he teacheth that by the creation of the world was disclosed that which was to be known concerning god, doth not mean such a disclosing as may be comprehended by the wit of men: but rather showeth, that the same proceedeth no further but to make them unexcusable. The same Paul also, 
Act. xvii. & xxvii. Act. xiii. & xvi.  although in one place he saith, that God is not to be sought afar of, as one that dwelleth within us: yet in an other place reacheth to what end that nearness availeth. In the ages past (saith he) God suffered the nations to walk in their own ways: yet he left not himself without testimony, doing good from heaven, giving showers and fruitful seasons, filling the hearts of men with food and gladness. Howsoever therefore the Lord be not without testimony, while with his great and manifold bountifulness he sweetly allureth men to the knowledge of him: yet for all that, they cease not to follow their own ways, that is to say, their damnable errors.  
But although we want natural power, whereby we can not climb up unto the pure and clear knowledge of God, yet because the fault of our dullness is in ourselves, therefore all colour of excuse is cut away from us. For we can not so pretend ignorance, but that even our conscience doth still condemn us of slothfulness & unthankfulness. It is a defence forsooth right worthy to be received, if man will allege that he wanted ears to hear the truth, for the publishing whereof the very dumb creatures have loud voices: if man shall say that he can not see those things with his eyes, which the creatures without eyes do show him: if man shall lay for his excuse the feebleness of his wit, where all creatures without reason do instruct him? Wherefore sith all things do show us the right way, we are worthily put from all excuse of our wandering and straying out of the way. But how soever it is to be imputed to the fault of men, that they do by and by corrupt the seed of the knowledge of God, sown in their minds by marvelous workmanship of nature, so that it groweth not to good and clean fruit: yet it is most true, that we are not sufficiently instructed by that bare and simple testimony, that the creatures do honourably declare of goods glory. For so soon as we have taken by the beholding of the world a small taste of the godhead, we leaving the true God do in stead of him raise up dreams and fancies of our own brain, and do convey hither, and thither from the true fountain the praise of righteousness, wisdom, goodness and power. Moreover we do so either obscure, or by ill esteeming them, deprave his daily doings, that we take away both from them their glory, and from the author his due praise.   

¶ The vi Chapter. That, to attain to God the Creator, it is needful to have the scripture to be our guide and mistress.  
THerefore although that same brightness, which both in heaven and earth shineth in the eyes of all men, doth sufficiently take away all defence from the wickedness of men, even so as God, to wrap all mankind in one guiltiness, doth show his divine majesty to all without exception as it were portrayed out in his creatures: yet is it necessary that we have also an other and a better help that may rightly direct us to the very creator of the world. Therefore not in vain he hath added the light of his word, that thereby he mought be known to salvation. And this prerogative he hath vouchsafed to give to us, whom it pleased him more nearly and more familiarly to draw together to himself. For because he saw the minds of all men to be carried about with wandering and unsteadfast motion, after he had choose the jews to his peculiar flock, he compassed them in as it were with bars, that they should not wander out in vanity as other did. And not without cause he holdeth us with the same mean in the true knowledge of himself. For otherwise even they should quickly serve away that seem to stand steadfast in comparison of other. For as old men, or poor blind, or they whose eyes are dim sighted, if you lay a fair book before them, though they perceive that there is somewhat written therein, yet can they not read two words together: but being helped with spectacles set between them and it, they begin to read distinctly: so the Scripture gathering up together in our minds the knowledge of God, which otherwise is but confused, doth remove the mist, and plainly show us the true god. This therefore is a singular gift, that to the instruction of his church God useth not only dumb teachers, but also openeth his own holy mouth: not only publisheth that there is some God to be worshipped, but also there withal pronounceth that he himself is the same God whom we ought to worship: and doth not only teach the elect to look upon God, but also presenteth himself unto them to be looked upon. This order hath he kept from the beginning toward his church, beside these common instructions to give them also his word. Which is the righter and certainer mark to know him by. And it is not to be doubted, that Adam, Noah, Abraham and the rest of the fathers by this help attained to that familiar knowledge, which made them as it were severally different from the unbelievers. I speak not yet of the proper doctrine of faith, wherewith they were enlightened into the hope of eternal life. For, that they might pass from death to life, it was needful for them to know God not only to be the creature, but also the redeemer: as doubtless they obtained both by the word. For that kind of knowledge whereby was given to understand who is the God by whom the world was made and is governed, in order came before the other: and then was that other inward knowledge adjoined, which only quickeneth dead souls, whereby God is known not only to be the maker of the world and the only author and judge of all things that are done, but also to be the redeemer in the person of that mediator. But because I am not yet come to the fall of the world and corruption of nature, I will omit also to entreat of the remedy thereof. Therefore let the readers remember that I do not yet speak of the covenant whereby God hath adopted to himself the children of Abraham, and of that special part of doctrine whereby the faithful have always been peculiarly severed from the profane nations: because that doctrine was founded upon Christ: but I speak how we ought to learn by the Scripture, that god which is the creator of the world, is by certain marks severally discerned from the counterfeit multitude of false gods. And then the order itself shall conveniently bring us to the redeemer. But although we shall allege may testimonies out of the new testament, & some also out of the law and the Prophets, wherein is express mention made of Christ: yet they shall all tend to this end, to prove that in the Scripture is disclosed unto us God the creator of the world, and in the scripture is set forth what we ought to think of him to the end that we should not seek about the busy for an uncertain godhead.  
But whether God were known to the fathers by oracles and visions, or whether by the mean and ministration of men he informed them of that which they should from hand to hand deliver to their posterity: yet it is undoubtedly true that in their hearts was engraven a steadfast certainty of doctrine, so as they might be persuaded and understand, that it which they had learned came from God. For God always made undoubted assurance for credit of his word, which far exceeded all uncertain opinion. At length that by continual proceeding of doctrine, the truth surviving in all ages might still remain in the world, the same oracles which he had left with the fathers, his pleasure was to have as it were enroled in public tables. For this intent was the law published, whereunto after were added the Prophets for expositors. For though there were diverse uses of the law, as hereafter shall better appear in place convenient: and specially the principal purpose of Moses and all the Prophets was to teach the manner of reconciliation between God and men, 
Ro. x. iiii.  for which cause also Paul calleth Christ the end of the law: yet, as I say once again, beside the proper doctrine of faith and repentance which showeth forth Christ the mediator, the Scripture doth by certain marks and tokens paint out the only and true God, in that that he hath created and doth govern the world, to the end he should be severally known and not reckoned in the false number of feigned gods. Therefore although it behoveth man earnestly to bend his eyes to consider the works of God, forasmuch as he is set as it were in this gorgeous stage to be a beholder of them: yet principally ought he to bend his ears to the word, that he may better profit thereby. And therefore it is no marvel that they which are borne in darkness do more and more wax hard in their amazed dullness, because very few of them do give themselves pliable to learn of the word of God, whereby to keep them within their bounds, but they rather rejoice in their own vanity. Thus then ought we to hold, that to the end true religion may shine among us, we must take our beginning at the heavenly doctrine. And that no man can have any taste be it never so little of true and sound doctrine, unless he have been scholar to the scripture. And from hence groweth the original of true understanding, that we reverently embrace whatsoever it pleaseth God therein to testify of himself. For not only the perfect and in all points absolute faith, but also all right knowledge of God springeth from obedience. And truly in this behalf God of his singular providence hath provided for men in and for all ages.  
For if we consider how slippery an inclination man's mind hath to slide into forgetfulness of God, how great a readiness to fall into all kind of errors, how great a lust to forge oftentimes new & counterfeit religions, we may thereby perceive how necessary it was to have the heavenly doctrine so put in writing, that it should not either perish by forgetfulness, or grow vain by error, or be corrupted by boldness of men. Sith therefore it is manifest that God hath always used the help of his word, toward all those whom it pleased him at any time fruitfully to instruct, because he foresaw that his image imprinted in the most beautiful form of the world was not sufficiently effectual: Therefore it behoveth us to travail this strait way, if we earnestly covet to attain to the true beholding of God. We must I say, come to his word, wherein God is well and lively set out by his works, when his works be weighed not after the perversuesse of our own judgement, but according to the rule of the eternal truth. If we serve from that word, as I said even now, although we run never so fast, yet we shall never attain to the mark, because the course of our running is out of the way. For thus we must think, that the brightness of the face of God, which the Apostle calleth such as cannot be attained unto, 
i Tim. vi. xvi.  is unto us like a maze, out of which we cannot unwrap ourselves, unless we be by the line of the word guided into it: so that it is much better for us to halt in this way, 
ps ix. and xcvi. xcvii.xcix. etc.  than to run never so fast in an other. And therefore David often times when he teacheth that superstitions are to be taken away out of the world, that pure religion may flourish, bringeth in God reigning: meaning by this word reigning, not the power that he hath, but the doctrine whereby he challengeth to himself a lawful government: because errors can never be rooted out of the hearts of men, till the true knowledge of God be planted.  
Therefore the same Prophet, 
ps. nineteen. xxi.  after that he hath recited that the heavens declare the glory of God, that the firmament showeth fourth the works of his hands, that the orderly succeeding course of days and nights preacheth his majesty, then descendeth to make mention of his word. The law of the Lord (saith he) is undefiled, converting souls: the witness of the Lord is faithful, giving wisdom to little ones: the righteousnesses of the Lord are upright, making hearts cheerful: the commandment of the Lord is bright giving light to the eyes. For although he comprehendeth also the other uses of the law, yet in generality he meaneth, that forasmuch as God doth in vain call unto him all nations by the beholding of the heaven and earth, therefore this is the peculiar school of the children of God. The same meaning hath the xxix. Psalm, where the Prophet having preached of the terrible voice of God, which in thunder, winds, showers, whirlwinds & storms, shaketh the earth, maketh the mountains to tremble, and breaketh the cedar trees: in the end at last he goeth further and saith, that his praises are sung in the sanctuary, because the unbelievers are deaf & hear not all the voices of God that resound in the air. And in like manner in an other Psalm, 
Ps. xciii. ●.  after that he had describe the terrible waves of the Sea, he thus concludeth: thy testimonies are verified, the beauty of thy temple is holiness for ever. And out of this meaning also proceeded that which christ said to the woman of Samaria, that her nation and the rest did honour that which they knew not, 
john. iiii. xxii.  and that only the jews did worship the true God. For whereas the wit of man by reason of the feebleness thereof can by no mean attain unto God, but being helped and lifted up by his holy word, it followed of necessity, that all men, except the jews, did wander in vanity and error, because they sought god without his word.   

¶ The vii Chapter. By what testimony the Scripture ought to be established, that is by the witness of the holy ghost, that the authority thereof may remain certain. And that it is a wicked invention to say that the er●●yt thereof doth hangs upon the judgement of the church.  
BUt before I go any further, it is needful to say somewhat of the authority of the Scripture, not only to prepare men's minds to reverence it, but also to take away all doubt thereof. Now, when it is a matter confessed that it is the word of God that is there set forth, there is no man of so desperate boldness, unless he be void of all common sense and natural wit of man, that dare derogate the credit of him that speaketh it. But because there are not daily oracles given from heaven, and the only Scriptures remain wherein it hath pleased the Lord to preserve his truth to perpetual memory, the same Scripture by none other means is of full credit among the faithful, but in that they do believe that it is as verily come from heaven as if they heard the lively voice of God to speak therein. This matter in deed is right worthy both to be largely entreated of & diligently weighed. But the readers shall pardon me if herein I rather regard what the proportion of the work which I have begun may bear, than what the largeness of the matter requireth. There is grown up among the most part of men a most hurtful error, that the Scripture hath only so much authority as by common consent of the church is given unto it: as if the eternal and inviolable truth of God did rest upon the pleasure of men. For so, to the great scorn of the holy ghost, they ask of us who can assure us that these Scriptures came from God: or who can ascertain us that they have continued unto o●r age safe and uncorrupted: who can persuade us, that this one book ought to be reverently received, and that other to be stricken out of the number of Scripture, unless the church did appoint a certain rule of all these things? It hangeth therefore (say they) upon the determination of the church, both what reverence is due to the Scripture, and what books are to be reckoned in the canon thereof. So these robbers of gods honour, while they seek under colour of the church to bring in an unbridled tyranny, care nothing with what absurdities they snare both themselves and other, so that they may enforce this one thing to be believed among the simple, that the church can do all things. But if it be so: what shall become of the poor consciences that seek steadfast assurance of eternal life, if all the promises that remain thereof stand and be stayed only upon the judgement of men▪ When they receive such answer, shall they cease to waver and tremble? Again to what scorns of the ungodly is our faith made subject? into how great suspicion with all men is it brought, if this be believed that it hath but as it were a borrowed credit by the favour of men?  
But such babblers are well confu●ed even with one word of the Apostle. He testifieth that the church is builded upon the foundation of the Prophets and Apostles. 
 If the doctrine of the Prophets, and Apostles be the foundation of the church: then must it needs be, that the same doctrine stood in steadfast certainty, before that the church began to be. Nether can they well cavil, that although the church take her first beginning thereof, yet it remaineth doubtful what is to be said the writings of the Prophets and Apostles, unless the judgement of the church did declare it. For if the Christian church were at the beginning builded upon the writings of the Prophets and preaching of the Apostles: wheresoever that doctrine shallbe found, the allowed credit thereof was surely before the church, without which the church itself had never been. Therefore it is a vain forged devise, that the church hath power to judge the Scripture, so as the certainty of the scripture should be thought to hang upon the will of the church. Wherefore when the church doth receive the Scripture and sealeth it with her consenting testimony, she doth not of a thing doubtful, and that otherwise should be in controversy, make it authentic and of credit: but because she acknowledgeth it to be the truth of her God, according to her duty of godliness without delay she doth honour it. Whereas they demand, how shall we be persuaded that it came from god, unless we resort to the decree of the church? This is all one as if a man should ask, how shall we learn to know light from darkness, white from black, or sweet from sour. For the Scripture showeth in itself no less apparent sense of her truth, than white and black things do of their colour, or sweet and sour things of their taste.  
I know that they commonly allege the saying of Augustine, where he sayeth that he would not believe the gospel, 
Contra epist. fūdamētale●. ca ●  save that the authority of the church moved him thereto. But how untruly and cavillouslye it is alleged for such a meaning, by the whole tenor of his writing it is easy to perceive. He had to do with the Manichees, which required to be believed without gainsaying, when they vaunted that they had the truth on their side, but proved it not. And to make their Manicheus to be believed, they pretended the gospel. Now Augustine asketh them what they would do, if they did light upon a man that would not believe the gospel itself, with what manner of persuasion they would draw him to their opinion. afterward he sayeth. I myself would not believe the gospel. etc. save that the authority of the church moved me thereto. Meaning that he himself, when he was a stranger from the faith, could not otherwise be brought to embrace the gospel for the assured truth of God, but by this that he was overcome with the authority of the church. And what marvel is it, if a man not yet knowing christ, have regard to men? Augustine therefore doth not there teach that the faith of the godly is grounded upon the authority of the church, nor meaneth that the certainty of the gospel doth hang thereupon: but simply and only, that there should be no assuredness of the gospel to the infidels, whereby they might be won to christ, unless the consent of the church did drive them unto it. And the same meaning a little before he doth plainly confirm in this saying. 
Contra epist. fu●●damē●alē. ca iii.  When I shall praise that which I believe, and scorn that which thou believest, what thinkest thou meet for us to judge or do? but that we forsake such men as first call us to come and know certain truths and after command us to believe things uncertain: and that we follow them that require us first to believe that which we are not yet able to see, that being made strong by believing we may attain to understand the thing that we believe: not men now, but God himself inwardly strengthening and giving light to our mind. These are the very words of Augustine: whereby every man may easily gather, that the holy man had not this meaning, to hang the credit that we have to the Scriptures upon the will and awardement of the church, but only to show this, (which we ourselves also do confess to be true) that they which are not yet lightened with the spirit of god, are brought by the reverence of the church unto a willyngnesse to be taught, so as they can find in their hearts to learn the faith of Christ by the gospel: and that thus by this mean the authority of the church is an introduction, whereby we are prepared to believe the gospel. For, as we see, his mind is that the assurance of the godly be stayed upon a far other foundation. Otherwise I do not deny but that he often presseth the Manichees with the consent of the whole church, when he seeketh to prove the same Scripture which they refused. 
Contra Faustum lib. xxxii  And from hence it came, that he so reproached Faustus for that he did not yield himself to the truth of the gospel so grounded▪ so established, so gloriously renowned, & from the very time of the Apostles by certain successions perpetually commended. But he never travaileth to this end, to teach that the authority which we acknowledge to be in the Scripture, hangeth upon the determination or decree of men. But only this, which made much for him in the matter that he disputed of, he bringeth forth the universal judgement of the church, wherein he had the advantage of his adversaries. If any desire a fuller proof hereof, let him read his book concerning the profit of believing. 
Aug. de utilitate cred..  Where he shall find that there is no other readiness of belief commended unto us by him, but that which only giveth us an entry, and is unto us a convenient beginning to inquire, as he termeth it: and yet not that we ought to rest upon bare opinion, but to lean to the certain and sound truth.  
We ought to hold, as I before said, that the credit of this doctrine, is not established in us, until such time as we be undoubtedly persuaded that God is the author thereof. Therefore the principal proof of the Scripture is commonly taken of the person of God the speaker of it. The Prophets and Apostles boast not of their own sharp wit or any such things as procure credit to m●n that speak: neither stand they upon proofs by reason, but they bring forth the holy name of God, thereby to compel the whole world to obedience. Now we have to see how not only by probable opinion, but by apparent truth it is evident, that in this behalf the name of God is not without cause nor deceitfully pretended. If then we will provide well for consciences, that they be not continually carried about with unsteadfast doubting, nor many waver, nor stay at every small stop, this manner of persuasion must be fetched deeper then from either the reasons, judgements or the conjectures of men, even from the secret testimony of the holy ghost. True in deed it is, that if we listed to work by way of arguments, many things might be alleged that may easily prove, if there be any God in heaven, that the law, the prophecies and the gospel came from him. Yea although men learned and of deep judgement would stand up to to the contrary, and would employ and show forth the whole force of their wits in this disputation: yet if they be not so hardened as to become desperately shameless, they would be compelled to confess, that there are seen in the Scripture manifest tokens that it is God that speaketh therein: whereby it may appear that the doctrine thereof is from heaven. And shortly hereafter we shall see, that all the books of the holy Scripture do far excel all other writings what soever they be. Yea if we bring thither pure eyes and uncorrupted senses, we shall forthwith find there the majesty of God, which shall subdue all hardness of gainsaying and enforce us to obey him. But yet they do disorderly, that by disputation travail to establish the perfect credit of the Scripture. And truly although I am not furnished with great dexterity, nor eloquence: yet if I were to contend with the most luttle despisers of God, that have a desire to show themselves witty and pleasant in febling the authority of Scripture, I trust it should not be hard for me to put to silence their babblings. And if it 〈◊〉 profitable to spend labour in confuting their cavillations, I would with no great business shake in sunder the brags that they mutter in corners. But though a man do deliver the sound word of God from the reproaches of men, yet that sufficeth not forthwith to fasten in their hearts that assuredness that godliness requireth. Profane men because they think religion standeth only in opinion, to the end they would believe nothing fond or lightly, do covet and require to have it proved to them by reason, that Moses and the Prophets spoke from God. But I answer that the testimony of the holy ghost is better than all reason. For as only God is a convenient witness of himself in his own word, so shall the same word never find credit in the hearts of men, until it be sealed up with the inward witness of the holy ghost. It behoveth therefore of necessity that the same holy ghost which spoke by the mouth of the Prophets, do enter into our hearts to persuade us that they faithfully uttered that which was by God commanded them. And this order is very aptly set fourth by Esay in these words. 
Esa. li. xvi  My spirit which is in thee and the words that I have to put in thy mouth and in the mouth of thy seed shall not fail for ever. It grieveth some good men, that they have not ready at hand some clear proof to allege, when the wicked do without punishment murmur against the word of God: As though the holy ghost were not for this cause called both a seal and a pledge, because until he do lighten men's minds they do always waver among many doutinges.  
Let this therefore stand for a certainly persuaded truth, that they whom the holy ghost hath inwardly taught, do wholly rest upon the Scripture, and that the same Scripture is to be credited for it selfsake, & ought not to be made subject to demonstration and reasons: but yet that the certainty which it getteth among us, it attaineth by the witness of the holy ghost. For though by the only majesty of itself it procureth reverence to be given to it: yet then only it thoroughly pierceth our affections, when it is sealed in our hearts by the holy ghost. So being lightened by his virtue, we do then believe, not by our own judgement, or other men's, that the Scripture is from God: but above all man's judgement we hold it most certainly determined, even as if we beheld the majesty of God himself there present, that by the ministry of men it came to us from the very mouth of God. We seek not for arguments and likelhodes to rest our judgement upon: but as to a thing without all compass of consideration, we submit our judgement and wit unto it. And that not in such sort as some are wont sometime hastily to take hold of a thing unknown, which after being thoroughly perceived displeaseth them: but because we are in our consciences well assured that we hold an invincible truth. Neither in such sort, as silly men are wont to yield their mind in thraldom to superstitions: but because we undoubtedly perceive therein the strength and breathing of the divine majesty, wherewith we are drawn and stirred to obey, both wittingly and willingly, and yet more lively and effectually than man's will or wit can attain. And therefore for good cause doth God cry out by Esay, that the Prophets with the whole people do bear him witness, 
Esa. xliii. x  because being taught by the prophecies they did undoubtedly believe without guile or uncertainty that God himself had spoken. Such therefore is our persuasion, as requireth no reasons: such is our knowledge, as hath a right good reason to maintain it, even such a one, wherein the mind more assuredly and steadfastly resteth than upon any reasons: such is our feeling, as cannot proceed but by revelation from heaven. I speak now of none other thing but that which every one of the faithful doth by experience find in himself, saving that my words do much want of a full declaration of it. I leave here many things unspoken, because there will be else where again a convenient place to entreat of this matter. Only now let us know, that only that is the true faith which the spirit of God doth seal in our hearts. Yea with this only reason will the sober reder and willing to learn, be contented. Esay promeseth, that all the children of the renewed church shallbe the scholars of God. 
Esa. liv. xiii.  A singular privilege therein doth God vouchsafe to grant to his elect only, whom he severeth from all the rest of mankind. For what is the beginning of true doctrine, but a ready cheerfulness to hear the voice of God? But God requireth to be heard by the mouth of Moses, as it is written: say not in thy heart, who shall ascend into heaven, or who shall descend into the deep? the word is even in thine own mouth. If it be the pleasure of God that this treasure of understanding be laid up in store for his children, it is no marvel nor unlikely, that in the common multitude of men is seen such ignorance and dullness. 
Deu. thirty. xii. Rom. x. vi isaiah. iiii. i  The common multitude I call even the most excellent of them, until such time as they be graffed into the body of the church. Moreover Esay giving warning that the prophets doctrine should seem incredible not only to strangers but also to the jews that would be accounted of the household of God, addeth this reason: because the arm of God shall not be revealed to all men. So oft therefore as the smallness of number of the believers doth trouble us, on the other side let us call to mind, that none can comprehend the mysteries of God but they to whom it is given.   

¶ The viii Chapter. That so far as man's reason may bear, there are sufficient proofs to stablish the credit of Scripture.  
Unless we have this assurance, which is both more excellent and of more force than any judgement of man. in vain shall the authority of Scripture either be strengthened with arguments, or established with consent of the church, or confirmed with any other means of defence. For unless this foundation be laid, it still remaineth hanging in doubt. As on the other side when exempting it from the common state of things, we have embraced it devoutly and according to the worthiness of it: then these things become very fit helps, which before were but of small force to graff and fasten the assurance thereof in our minds. For it is marvelous, how great establishement groweth hereof, when with earnest study we consider how orderly and well framed a disposition of the divine wisdom appeareth therein, how heavenly a doctrine in every place of it, and nothing savouring of earthliness, how beautiful an agreement of all the parts among themselves, and such other things as avail to procure a majesty to writings. But more perfectly are our hearts confirmed when we consider, how we are even violently carried to an admiration of it rather with dignity of matter, than with grace of words. For this also was not done without the singular providence of God, that the high mysteries of the heavenly kingdom should for the most part be uttered under a contemptible baseness of words, lest if it had been beautified with more glorious speech the wicked should cavil that the only force of eloquence doth reign therein. But when that rough and in a manner rude simplicity doth raise up a greater reverence of itself than any rhetoricians eloquence, what may we judge, but that there is a more mighty strength of truth in the holy Scripture, than that it needeth any art of words? Not without cause therefore the Apostle maketh his argument, to prove that the faith of the Corinthians was grounded upon the power of God, 
i Cor. two. iiii.  and not upon man's wisdom, because his preaching among them was set forth not with enticing speech of man's wisdom, but in plain evidence of the spirit and of power. For the truth is then set free from all doubting, when not upholden by foreign aides itself alone sufficeth to sustain itself. But how this power is properly alone belonging to the scripture, hereby appeareth, that of all the writings of men, be they never so cunningly garnished, no one is so far able to pierce our affections. Read Demosthenes or Cicero, read Plato, Aristotle, or any other of all that sort: I grant they shall marvelously allure, delight, move, and ravish thee. But if from them thou come to this holy reading of Scriptures, wilt thou or not, it shall so lively move thy affections, it shall so pierce thy heart, it shall so settle within thy bones, that in comparison of the efficacy of this feeling, all that force of Rhetoricians and Philosophers shall in manner vanish away: so that it is easy to perceive that the scriptures, which do far excel all gifts and graces of man's industry, do in deed breath out a certain divinity.  
I grant in deed, that some of the Prophets have an elegant clear yea and a beautiful phrase of speech, so as their eloquence giveth not place to the profane writers: and by such examples it pleased the holy ghost to show that he wanted not eloquence, though in the rest he used a rude and gross stile. But whether a man read David, isaiah, and such like, who have a sweet and pleasant flowing speech, or Amos the herdman, Hieremie and zachary, whose rougher talk savoureth of country rudeness: in every one of them shall appear that majesty of the holy ghost that I spoke of. Yet am I not ignorant, that as Satan is in many things a counterfaiter of God, that with deceitful resemblance he might the better creep into simple men's minds: so hath he craftily spread abroad with rude and in manner barbarous speech, those wicked errors wherewith he deceived silly men, and hath oft times used discontinued phrases, 
Schoolmen and Canoni●●es.  that under such viso he might hide his deceits. But how vain and uncleanly is that curious counterfeiting, all men that have but mean understanding do plainly see. As for the holy scripture, although froward men labour to bite at many things, yet is it full of such sentences as could not be conceived by man. Let all the prophets be looked upon, there shall not one be found among them, but he hath far excelled all man's capacity, in such sort that those are to be thought to have no judgement of taste to whom their doctrine is unsavoury.  
Other men have largely entreated of this argument, wherefore at this time it sufficeth to touch but a few things, that chief make for the principal sum of the whole matter. Beside these points that I have already touched, the very antiquity of the scripture is of great weight. For how soever the Greek writers tell many fables of the Egyptian divinity: yet there remaineth no monument of any religion, but that is far inferior to the age of Moses. And Moses deviseth not a new God, but setteth forth the same thing which the Israelites had received in long process of time, conveyed to them by their fathers as it were from hand to hand concerning the everlasting God. For what doth he else but labour to call them back to the covenant made with Abraham. If he had brought a thing never heard of before, he had had no entry to begin. But it must needs be that the deliverance from bondage, wherein they were detained, was a thing well and commonly known among them, so that the hearing of the mention thereof did forthwith raise up all their minds. It is also likely that they were informed of the numbered of thee. CCCC. years. Now is it to be considered, if Moses, which himself by so long distance of time was before all other writers, do from a beginning so long before himself fetch the original deliverance of his doctrine: how much the holy scripture than is beyond all other writings in antiquity.  
Unless perhaps some list to believe the Egyptians, that stretch their ancienty to six thousand years before the creation of the world. But sith their vain babbling hath been always scorned even of all the profane writers themselves, there is no cause why I should spend labour in confuting of it. But josephus against Appion, allege the testimonies worthy to be remembered out of ancient writers, whereby may be gathered, that by consent of all nations the doctrine that is in the law hath been famous even from the first ages, although it were neither red nor truly known. Now, that neither there should remain to the malicious any cause of suspicion, nor to the wicked any occasion to cavil, God hath for both these dangers provided good remedies. When Moses rehearseth what jacob almost three hundred years before had by heavenly inspiration pronounced upon his own posterity, 
Gen. xl●x v.  how doth he set forth his own tribe? yea in the person of Levi he spotteth it with eternal infamy. simeon (faith he) and Levi the vessels of wickedness. My soul come not into their counsel, nor my tongue into their secret. Truly he might have passed over that blot with silence, in so doing not only to please his father, but also not to stain himself and his whole family with part of the same shame. How can that writer be suspected, which unconstrainedly publishing by the oracle of the holy ghost, that the principal ancestor of the family whereof himself descended was an abominable doer, neither privately provided for his own honour, nor refused to enter in displeasure of all his own kinsmen, whom undoubtedly this matter grened? When also he rehearseth the wicked murmuring of Aaron his own brother, 
Num. xii i.  and Mary his sister: shall we say that he spoke after the meaning of the flesh, or rather that he wrote it obeying the commandment of the holy ghost? Moreover sith himself was highest in authority, why did he not leave at least the office of the high priesthood to his own sons, but appointeth them to the basest place? I touch here only a few things of many. But in the law itself a man shall each where meet with many arguments that are able to bring full proof to make men believe that Moses without all question cometh from heaven as an Angel of God.  
Now these so many and so notable miracles that he recounteth, are even as many establishementes of the law that he delivered, and the doctrine that he published. 
Ex. xxiiii xviii.  For, this that he was carried in a cloud up into the mountain: that there even to the fortyeth day he continued without company of men: that in the very publishing of the law his face did shine as it were beset with sonnebeames: 
Ex. xxxiiii xxix. Exo. nineteen. xvi. Exo. xl. xxxiiii.  that lightenings flashed round about: that thunders and noises were heard order in the air: that a trumpet sounded being not blown with any mouth of man: that the entry of the tabernacle by a cloud set between was kept from the sight of the people: that his authority was so miraculously revenged with the horrible destruction of Chore, Dathan and Abiron, 
Nu. xvi. xxiiii. Nu. xx.x. Nu. xi.ix.  and all that wicked faction: that the rock stricken with a rod did by and by power forth a river: that at his prayer it rained Manna from heaven: did not God herein commend him from heaven as an undoubted prophet? If any man object against me, that I take these things as confessed, which are not out of controversy, it is easy to answer this cavillation. For seeing that Moses in open assembly published all these things, what place was there to feign before those witnesses that had themselves seen the things done? It is likely forsooth that he would come among them, & rebuking the people of infidelity, stubborness, unthankfulness, & other sins, would have boasted that his doctrine was established in their own sight with such miracles, which in deed they never saw.  
For this is also worthy to be noted, so oft as he telleth of any miracles, he therewithal odiously joineth such things as might stir the whole people to cry out against him, if there had been never so little occasion. Whereby appeareth, that they were by no other mean brought to agree unto him, but because they were ever more than sufficiently convinced by their own experience. But because the matter was plainlier known, than that the profane could deny that miracles were done by Moses: 
Exod. seven xi  the father of lying hath ministered them an other cavillation, saying that they were done by Magical arts and sorcery. But what likely proof have they to accuse him for a sorcerer, which so far abhorred from such superstition, that he commandeth to stone him to death, 
levit. xx. Exod. xvi  that doth but ask council of sorcerers and soothsayers? Truly no such deceiver useth his juggling casts, but that he studieth to amaze the minds of the people to get himself a fame. But what doth Moses? by this that he crieth out, that himself and his brother Aaron are nothing, but doth only execute those things that God hath appointed, he doth sufficiently wipe away all blots of thinking evil of him. Now if the things themselves be considered, what enchantment could bring to pass that Manna daily raining from heaven, should suffice to feed the people? and if any man kept in store more than his just measure, by the very rotting thereof he should be taugh: that God did punish his want of belief? Beside that, with many great proves God suffered his servant so to be tried, that now the wicked can nothing prevail with prating against him. For how oft did sometime the people proudly and impudently make insurrections, sometime divers of them conspiring among themselves went about to overthrow the holy servant of God: how could he have beguiled their furor with illusions? And the end that followed plainly showeth, that by this mean his doctrine was established to continue to the end of all ages.  
Moreover where he assigneth the chief government to the tribe of juda in the person of the Patriarch jacob, who can deny that this was done by spirit of prophecy, 
Gen. xlix  specially if we weigh in consideration the thing itself, how in coming to pass it proved true? Imagine Moses to have been the first author of this prophecy: yet from the time that he did first put it in writing, there passed four hundred years wherein there was no mention of the sceptre in the tribe of juda. After Saul was consecrate king, it seemed that the kingdom should rest in the tribe of Beniamyn. 
Sam. xi.xu. Sam. xvi  When David was anointed by Samuel, what reason appeared there why the course of inheritance of the kingdom should be changed? who would have looked that there should have come a king out of the base house of a herdman? And when there were in the same house seven brethren, who would have said that that honour should light upon the youngest? By what mean came he to hope to be a king? who can say that this annointment was governed by any art, travail or policy of man, & not rather that it was a fulfilling of the heavenly prophecy? Likewise those things that Moses afore speaketh, albeit darkly, concerning the Gentiles to be adopted into the covenant of God, seeing they came to pass almost two thousand years after, do they not make it plain that he spoke by the inspiration of God. I overskip his other tellynges aforehand of things, which do so evidently savour of the revelation of God, that all men that have their sound wit may plainly perceive that it is God that speaketh. 
Deuter xxxii.  To be short, that same one song of his, is a clear looking glass, wherein God evidently appeareth.  
But in the other prophets the same is yet also much more plainly seen. I will choose out only a few examples, because to gather them all together were to great a labour. When in the time of isaiah the kingdom of juda was in peace, yea when they thought that the Chaldees were to them some stay and defence, than did isaiah prophecy of the destruction of the city and exile of the people. But admit that, yet this was no token plain enough of the instinct of God, to tell long before of such things as at that time seemed false, and afterward proved true: 
Esa. xlu.i.  yet those prophecies that he uttereth concerning their deliverance, whence shall we say that they proceeded but from God? He nameth Cyrus by whom the Chaldees should be subdued, and the people restored to liberty. There passed more than a hundred years from the time that isaiah so prophesied before that Cyrus was borne: for Cyrus was borne in the hundredth year or thereabouts after the death of isaiah. No man could then guess that there should be any such Cyrus, that should have war with the Babylonians, that should bring subject so mighty a monarchy under his dominion, and make an end of the exile of the people of Israel. Doth not this bare telling without any garnishement of words evidently show, that the things that isaiah speaketh, 
Ier●. xxv xi.  are the undoubted oracles of God, and not the conjectures of men? Again, when jeremy a little before that the people was carried away, did determine the end of the captivity within threescore and ten years, and promised return and liberty, must it not needs be that his tongue was governed by the spirit of God? What shamelessness shall it be to deny, that the credit of the prophets was established by such proves, 
Esa. xlii.  and that the same thing was fulfilled in deed, which they themselves do report to make their sayings to be believed? Behold, the former things are come to pass, and new things do I declare: before they come forth, I tell you of them. I leave to speak how Hieremie and ezechiel being so far asunder, yet prophesying both at one time, they so agreed in all their sayings as if either one of them had endited the words for the other to write. What did Daniel? doth he not write continuing prophecies of things to come for the space of six hundred years after, in such sort as if he had compiled an history of things already done and commonly known? These things if godly men have well considered, they shall be sufficiently well furnished, to appease the barkynges of the wicked. For the plain proof hereof is to clear to be subject to any cavillations at all.  
I know what some learned men do prate in corners, to show the quickness of their wit in assalting the truth of God. For they demand, who hath assured us that these things which are red under title of their names, were ever written by Moses & the prophets. Yea, they are so hardy to move this question, whether ever there were any such Moses or 〈◊〉. But if a man should call in doubt whether ever there were any Plato, or Aristotle, or Cicero, who would not say, that such madness were worthy to be corrected with strokes and stripes? The law of Moses hath been meruaylousely preserved rather by heavenly providence then by diligence of men. And though by the negligence of the Priests it lay buried a little while: yet sins the time that: the godly king josias found it, it hath still by continual succession from age to age been used in the hands of men. Neither did josias bring it forth as an unknown or new thing, but such a thing as had been ever commonly published, and whereof the remembrance was at that time famous. The original book itself was appointed to be sarredly kept in the temple, and a copy written out thereof, to remain with the keepers of the kings Records. Only this had happened, that the priests had ceased to publish the law according to the old accustomed manner, and the people them selves had neglected their wont reading of it. Yea there in manner passed no age wherein the establishment thereof was not confirmed and renewed? They that had David in their hands, knew they not of Moses? But to speak of them all at ones, it is most certain that their writings came to posterity none otherwise but from hand to hand (as I may term it) by continual orderly course of years delivered from their fathers, which had partly heard them speak, and partly while the remembrance was fresh of it, did learn of them which herd them that they had so spoken.  
As for that which they object out of the history of the Maccabees, to minish the credit of scripture, 
i Mac. i.  it is such a thing as nothing can be devised more fit to stablish the same. But first let us wipe away the colour that they lay upon it, and then let us turn upon themselves the engine that they raise up against us. 
●i▪ Ma i▪ iix.  Then Antiochus (say they) commanded all the books to be bourned, whence are come these copies that we now have? On the other side I ask them, in what shop they could so soon be made? It is evident, that after the cruelty appeased they were immediately abroad again., & were without controversy known to be the same of all godly men, that having been brought up in the doctrine of them did familiarly know them. Yea when all the wicked men being as it were conspired together, did insolently triumph with reproaches upon the jews, yet never was there any that durst lay to their charge false changing of their books. For what soever they think the jews religion to be, yet still they think Moses to be the author of it. What then do these praters else, but bewray their own more than doggysshe frowardness, while they falsely say that these books are changed, and new put in their places, whose sacred antiquity is approved by consent of all histories? But to spend no more labour vainly in confuting such foolish cavillations: let us rather hereby consider how great a care God had for preservation of his word, 〈◊〉 beyond the hope of all men, he saved it from the outrage of the most cruel tyrant, as out of a present fire: that he endued the godly priests and other with so great constancy, that they stick not to redeem this book even with loss of their life if need were, and so to convey it over to posterity: that he disappointed the narrow search of so many governors and soldiers. Who can but acknowledge the the notable and miraculous work of God, that these scared monuments which the wicked verily thought to have been utterly destroyed, by and by came abroad again as fully restored, and that with a great deal more honour. For by and by followed the translating of them into Greek, to publish them throughout the world. And not in this only appeared the miraculous working, that God preserved the tables of his covenant from the bloody proclamations of Antiochus: but also that among so manifold miserable afflictions of the jews, wherewith the whole nation was sometime worn to a few and wasted, and last of all, brought in manner to utter destruction, yet they remained still safe and extant. The Hebrew tongue lay not only unestemed, but almost unknown. And surely had not been God's pleasure to have his religion provided for, it had perished altogether. For how much the jews that were since their return from exile, were swerved from the natural use of their mother tongue, appeareth by the Prophets, that lived in that age, which is therefore worthy to be noted, because by this comparison the antiquity of the law and the prophets is the more plainly perceived. And by whom hath God preserved for us the doctrine of salvation contained in the law and the prophets, to the end that Christ might in his appointed time be openly showed? even by the most cruelly bent enemies of Christ, the jews, whom Saint Augustine doth therefore woorthylye call the keepers of the Library of Christian Church, because they have ministered unto us that thing, to read whereof, theimselues have no use.  
Now if we come to the new Testament, with how sound pillars is the truth thereof upholden? The three Evangelists writ the history in base and simple speech. Many proud men do loath that simplicity, because they take no heed to the chief points of doctrine therein, whereby it were easy to gather, that they entreat of heavenly mysteries above man's capacity. Surely who so ever have but one drop of honest shame will be ashamed if they read the first chapter of Luke. Now, the sermons of Christ, the sum whereof is shortly comprised by these three Evangelists, do easily deliver their writings from all contempt. But John thundering from on high, those whom he compelleth not to obedience of faith, he throweth down their stubbornness more mightily than any thunderbolt. Now let come forth all these sharpnosed faultfinders, that have a great pleasure to shake the reverence of scripture out of their own and other men's hearts, let them read john's gospel: Will they or no, they shall there find a thousand sentences that may at least awaken their sluggishness, yea that may print a horrible brand in their consciences to restrain their laughing. The same is to be thought of Peter and Paul, in whose writings although the more part be blind, yet the very heavenly majesty in them holdeth all men bound, and as it were fast tied unto it. But this one thing doth sufficiently advance their doctrine above the world, that Matthew being before all given to the gain of his money board. Peter & john brought up in their fisher boats, all gross unlearned men, had learned nothing in men's school that they might deliver to other. Paul, not only from a professed, but also from a cruel and bloody enemy converted to a new man, with sudden and unhoped change doth show, that being compelled by heavenly authority he now maintaineth that doctrine, which before he had fought against. Now let these dogs deny, that the holy ghost came down upon the Apostles, or let them discredit the history: yet still the truth itself openly crieth out, that they were taught by the holy ghost, which being before time despised men among the rascal people, suddenly began so gloriously to entreat of heavenly mysteries.  
There be yet also furthermore many very good reasons, why the consent of the church should not be esteemed without weight. For it is to be accounted no small matter, that sins the scripture was first published, the wills of so many ages have constantly agreed to obey it. And that how soever Satan with all the world hath travailed by marvelous means, either to oppress it, or overthrow it, or utterly to blot and deface it out of men's remembrance, yet ever still like a palm tree, it hath risen up above, and remained invincible. For there hath not lightly been in old time any sophister or Rhetorician that had any more excellent wit than other, but he hath bent his force against this scripture: yet they all have nothing prevailed. The whole power of the earth hath armed itself to destroy it, and yet all their enterprises are vanished away, as in smoke. Now could it have resisted being so mightily on each side assailed, if it had had none other defence but man's? Yea rather it is hereby proved, that it came from God himself, that all the travails of men striving against it, yet it hath of her own power still risen up. Beside that, not one city alone, nor one only nation hath agreed to receive and embrace it: but so far as the world extendethe in length and breadth, the scripture hath attained her credit, by one holy conspiracy of divers nations, which otherwise were in nothing agreeable one with an other. And forasmuch as such agreement of minds so divers and disagreeing in manner in all things else, ought much to move us, because it appeareth, that the same is brought about none other way, but by working of the heavenly majesty: no small estimation groweth unto it, when we behold their godliness, that do so agree. I mean not of them all, but only of those, with whom as with lights it pleased God to have his church to shine.  
Now with what assuredness of myde ought we to submit us to that doctrine which we see established and witnessed with the blood of so main holy men? They when they had but ones received it, sticked not boldly without fear, yea and with great cheerfulness to die for it: how should it then come to pass, that we, having it conveyed to us with such an assured pledge, should not with certain and unmovable persuasion take hold of it? It is therefore no small confirmation of the scripture▪ that it hath been sealed with the blood so many witnesses, specially when we consider that they suffered death to bear witness of their faith: and not of a fantic distemperance of brain, as sometime the erroneous spirits are wont to do, but with a firm and constant and yet sober zeal of God. There be other reasons and those not few nor weak, whereby the Scripture hath her dignity and majesty not only ascertained unto godly hearts, but also honourably defended against the subtleties of cavillers, yet be they such as be not of themselves sufficiently available to bring steadfast credit unto it, until the heavenly father disclosing therein his majesty, doth bring the reverence thereof out of all controversy. Wherefore then only the scripture shall suffice to that knowledge of God that bringeth salvation, when the certainty thereof shall be grounded upon the inward persuasion of the holy ghost. So those testimonies of men that serve to confirm it shall not be vain, if as second helps of our weakness they follow that chief and highest testimony. But they do fond that will have it persuaded by proof to the unfaithful, that the scripture is the word of God, which can not be known but by faith. For good reason therefore doth Augustine give warning, 
De vtill● rate cre● dendi.  that godliness and peace of mind ought to go before, to make a man understand somewhat of so great matters.   

¶ The ix Chapter. ¶ That those fanatical men, which forsaking scripture, resort unto revelation, do overthrow all the principles of godliness.  
Now they that forsaking the Scripture do imagine I wot not what way to attain unto God, are to be thought not so much to be holden with error, as to be carried with rage. For there have arisen of late certain giddy brained men, which most presumptuously pretending a school of the spirit, both themselves do forsake all reading, and also do scorn their simplicity which still follow the dead and slaying letter, as they call it. But I would fain know of these men, what spirit that is, by whose inspiration they are carried up so high, that they dare despise the doctrine of the scripture as childish and base. For if they answer that it is the spirit of Christ, than such carelessness is worthy to be laughed at. For I think they will grant, that the Apostles of Christ and other faithful in the primitive church were lightened with none other spirit. But none of them did learn of that spirit to despise the word of God: but rather every one was moved more to reverence it, as their writings do most plainly witness. 
Esa. iix. xxi.  And surely so was it foretold by the mouth of isaiah. For where he saith, My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed for ever: he doth not bind the old people to the outward doctrine as though they were set to learn to spelle, but rather he teacheth, that this shall be the true and perfect felicity of the new church under the reign of Christ, that it shall no less be led by the voice of God, than by the spirit of god. Whereby we gather, that these lewd men with wicked sacrilege do sever asunder those things that the Prophet hath joined with an inviolable knot. Moreover, Paul being ravished up into the third heaven, yet ceased not to go forward in the doctrine of the law and the Prophets, even so as he exhorteth Timothe, a doctor of singular excellence to apply reading. 
i. tim. iiii. xiii.  And worthy is that commendation to be remembered, wherewith he setteth forth the scripture, saying, 
two. tim. iii. xvi.  that it is profitable to teach, to admonish and to reprove, that the servants of God may be made perfect. How devilish a madness is it to feign, that the use of scripture is but transitory, and lasteth but for a while, which in deed guideth the children of God even to the last end? Again, I would have them answer me this: whether they have tasted of an other spirit than that, which the Lord promised to his disciples▪ Although they be vexed with extreme madness, yet I think they are not carried with such giddiness, that they dare so boast. But what manner of spirit did he speak of in his promise? even that spirit which should not speak of itself, but should minister and inspire into their minds those things which he the Lord himself had taught by his word. 
john. xvi. xiii.  It is not therefore the office of the spirit which is promised us, to feign new and unheard of revelations, or to coin a new kind of doctrine, whereby we should be led from the received doctrine of the gospel, but to seal in our minds the self same doctrine that is commended unto us by the gospel.  
Whereby we plainly understand, that we ought right studiously to apply the reading & hearing of the scripture, if we list to take any use and fruit of the spirit of God. 
●i. pete. i.x.  As also Peter praiseth their diligence that are heedful to the doctrine of the Prophets, which yet might seem to have given place after the rising of the light of the gospel. On the other side if any spirit leaving the wisdom of the word of God doth thrust unto us an other doctrine, that the same spirit ought rightfully to be suspected of vanity and dying. For what? when Satan transformeth himself into ●n angel of light, what credit shall the holy ghost have among us, if it be not severally known by some assured mark? And truly it hath been plainly pointed out unto us by the word of the Lord, but that these miserable men do willingly covet to err to their own destruction, while they seek a spirit rather from themselves than from him. But (say they) it is dishonourable, that the spirit of God, whom all things ought to obey, should be subject to the scripture. As if this were a dishonour to the holy ghost to be every where equal and like to itself, to agree with itself in all things, and no where to vary. In deed if it were to be tried by the rule either of men, or of angels, or any others rule whatsoever, than it might well be thought, that it were brought into obedience, or if ye list so to term it, into bondage. But when it is compared with itself, when it is considered in itself, who can therefore say, that there is any wrong done unto it? But thus it is brought to trial. I grant, but such a trial wherewith it was his own pleasure to have his majesty established. It ought to content us so soon as he entereth into us. But lest under his name the spirit of Satan should creep in, he will have us to know him by that image of himself, which he hath printed in the scriptures. He is the author of the scriptures: he can not be divers and unlike himself. Therefore it must needs be, that he continually remain such as he hath showed himself therein. This is no dishonour unto him, unless perhaps we count it honourable to serve and go out of kind from himself.  
Whereas they cavil that we rest upon the letter that sleieth, herein they suffer punishment for despising of the Scripture. 
two. Cor. iii. vi.  For it is plain enough that Paul there contendeth against the false Apostles, which commending the law without Christ did call away the people from the benefit of the new testament, wherein the Lord doth covenant that he will grave his law within the bowels of the faithful, and write it in their hearts. The letter therefore is dead, and the law of the Lord killeth the readers of it, when it is severed from the grace of Christ, and, not touching the heart, only soundeth in the ears. But if it be effectually printed in our hearts by the holy ghost, if it present Christ unto us: then is it the word of life, converting souls, 
two. cor. iii▪ viii.  giving wisdom to little ones. etc. Also in the same place the Apostle calleth his preaching the ministery of the holy ghost: meaning that the holy ghost doth so stick fast in his truth which he hath expressed in the scriptures, that then only he putteth forth and displaieth his force, when the Scripture hath her due reverence and dignity. And it disagreeth not here with which I before said, that the word itself is not much assured unto us, unless it be confirmed by the witness of the holy ghost. For with a certain mutual knot the Lord hath coupled together the assurance of his word and of his spirit, so that perfect reverence to the word doth then settle in our minds when the holy ghost shineth upon us to make us therein behold the face of God: and on the other side without all fear of being deceived we do embrace the holy ghost when we reknowledge him in his own image, that is in his word. Thus it is undoubtedly: God brought not abroad his word among men for a sudden show, meaning at the coming of his spirit by and by to take it away again, but he after sent the same spirit with whose power he had distributed his word, to make an end of his work with effectual confirmation of his word. 
Lu. xxiiii xxvii.  In this sort Christ opened the minds of the two disciples. not that they should cast away the Scriptures and wax wise of themselves, but that they should understand the Scriptures. Likewise Paul when he exhorteth the Thessalonians not to extinguish the spirit, 
i the. v. nineteen  doth not carry them up on high to vain speculations without the word, but by and by saith further, that prophecies are not to be despised: whereby without doubt is meant, that the light of the spirit is choked up so soon as prophecies come to be despised. What say these proudly swelling men, ravished with the spirit, to these things, which reckon this only to be an excellent illumination, when carelessly forsaking and saying farewell to the word of God, they both boldly and rashly do take hold of all that they have conceived in their sleep. Truly a far other sobriety becometh the children of God: which as they see that without the spirit of God they are void of all light of truth, so do they know that the word is the instrument wherewith the Lord distributeth to the faithful the light of his spirit. For they know none other spirit but that which dwelt and spoke in the Apostles, by whose oracles they are continually called to the hearing of the word.   

The ten Chapter. That the Scripture, to correct all superstition, doth in comparison set the true God against all the Gods of the gentiles, reckoning him for none of them.  
BUt because we have showed, that the knowledge of God which in the frame of the world and all the creatures is somewhat plainly set forth, is yet more familiarly and plainly declared in the word: now is it good to consider, whether the Lord show himself such in the Scripture as it pleased him first to be represented in his works. But I shall at this time be contented only to point unto it, whereby the godly minds being admonished may know what is chiefly to be searched in the Scriptures concerning God▪ and be directed to one certain mark in their seeking. I do not yet touch the peculiar covenant, whereby God severed the stock of Abraham from other nations. For even then he appeared the redeemer in receiving to his children by free adoption those that before were enemies. But we are yet about that knowledge that resteth in the creation of the world and ascendeth not to Christ the mediator. And although by and by it shallbe good to allege certain places out of the new testament, forasmuch as even out of it both the power of God the creator and his providence in preserving of the first nature is approved, yet I warn the readers before, what is now my purpose to do, to the end that they pass not the appointed bounds. So for this present, let it suffice us to learn, how God the maker of heaven and earth doth govern the world by him created. everywhere is renowned both his fatherly bounty and inclined will to do good, and there are also examples rehearsed of his severity, which show him to be a righteous punisher of wicked doings, specially where his sufferance nothing prevaileth with the obstinate.  
In certain places are set forth more plain descriptions wherein his natural face is as in an image represented to be seen. For in the place where Moses describeth it, it seemeth that his meaning was shortly to comprehend all that was lawful for men to understand of God. 
Er. xixiiii vi.  The lord (sayeth he) the Lord, a merciful God, & gracious, patient and of much mercy, and true, which keepest mercy, unto thousands which takest away iniquity and wicked doings, before whom the innocent shall not be innocent, which rendrest the wickedness of the fathers to the children and children's children. Where let us mark, that his eternity and being of himself is expressed in the twice repeating of that honourable name: and that than his virtues are rehearsed, in which is described unto us, not what he is in respect to himself, but what a one he is toward us: that this knowledge of him may rather stand in a lively feeling, than in an empty and supernatural speculation. And here we do hear recited those virtues of his which we noted to shine in the heaven and earth, that is to say, ●lemencie, bounty, mercy, justice, judgement and truth. For might and power are contained under this name Elohim God. With the same names of addition do the Prophets set him forth when they mean fully to paint out his holy name. But, because I would not heap up to many examples together, at this present let one Psalm suffice us, 
Psa. cxlv iii.  wherein the sum of all his virtues is so exactly reckoned up, that nothing can seem to be omitted. And yet is nothing there rehearsed, but that which we may behold in his creatures. So plainly do we perceive God by information of experience, to be such as he declareth himself in his word. In jeremy where he pronounceth, what a one he would have us know him to be, he setteth forth a description not altogether so full, 
jere. vi. xxiiii.  but yet coming all to one effect. He that glorieth, saith he, let him glory in this that he knoweth me to be the Lord that do mercy, justice, and judgement on the earth. surely these three things are very necessary for us to know: mercy, in which alone consisteth all our salvation: judgement, which is daily executed upon evil doers, and more grievous is prepared for them to eternal destruction: justice, whereby the faithful are preserved and most tenderly cherished. Which things when thou hast conceived, the prophecy saith thou hast sufficiently enough whereof thou mayest glory in God. And yet here are not omitted either his truth or his power, or his holiness or goodness. For how should the knowledge stand sure which is here required of his justice, mercy and judgement, unless it did rest upon his unmovable truth? And how should we believe that he doth govern the earth with justice and judgement, but understanding his power? And whence cometh his mercy but of his goodness? If then all his ways be mercy, judgement and justice, in them must holiness also needs be seen. And to none other end is directed that knowledge of God that is set forth unto us in the Scriptures, than is that knowledge also which appeareth imprinted in his creatures, that is to say: it first moveth us to the fear of God, and then to put confidence in him, to the end we may learn first to honour him with perfect innocency of life and unfeigned obedience, and then to hang altogether upon his goodness.  
But here I mean to gather a sum of general doctrine. And first let the reader's note, that the Scripture to the end to direct us to the true God, doth expressly exclude and cast away all the gods of the gentiles, because commonly in a manner in all age's religion hath been corrupted. True it is in deed that the name of one God was every where known and renowned. For even they that worshipped a great number of gods, so oft as they did speak according to the proper sense of nature, they simply used the singular name of God as if they were contented with one God alone. And this was wisely marked by justine the Martyr, which for this purpose made a book of the Monarchy of god, whereby many testimonies he showeth that this, that there is but one god, was engraven in the hearts of all men. The same thing also doth tertullian prove by the common phrase of speech. But forasmuch as all without exception are by their own vanity either drawn or fallen to false forged devices, and so their senses are become vain, therefore all that ever they naturally understood of the being but one god, availed no further but to make them inxecusable. For even the wisest of them do plainly show the wandering error of their mind, when they wish some god to assist them, and so in their prayers do call upon uncertain gods. Moreover in this that they imagined god to have many natures although they thought somewhat less absurdly than the rude people did of jupeter, Mercury, Venus, Minerva and other: yet were they not free from the deceits of Satan, and as we have already said else where, whatsoever ways of escape the Philosophers have subtly invented, they cannot purge themselves of rebellion but that they all have corrupted the truth of god. 
Haba. two.  For this reason, Habacuc after he had condemned all idols biddeth to seek God in his own temple, that the faithful should not admit him to be any other than such as he had disclosed himself by his word.   

The xi Chapter. That it is unlawful to attribute unto God a visible form, and that generally they forsake God, so many as do erect to themselves any images.  
BUt as the Scripture providing for the rude & gross wit of man useth to speak after the common manner: so when it meaneth to make severally known the true God from the false gods, it chiefly compareth him with idols: not that it doth allow these inventions that are more subtly and finely taught by the Philosophers, but the plainlier to disclose the foolishness of the world, yea rather their madness in seeking God so long as they cleave every one to their own imaginations. Therefore that exclusive definition which we commonly hear, bringeth to nought all that manner of Godhead that men frame to themselves by their own opinion, because God himself is the only convenient witness of himself. In the mean time, sith this brutish grossness hath possessed the whole world, to covet visible shapes of God, and so to forge themselves Gods of timber, stone, gold, silver, and other dead and corruptible matter, we ought to hold this principle, that with wicked falsehood the glory of God is corrupted so oft as any shape is feigned to represent him. Therefore God in the law, after he had once challenged the glory of his deity to himself alone, meaning to teach us what manner of worshipping him he alloweth or refuseth, addeth immediately: Thou shalt make thee no graven image, 
Ex. xx. iiii  nor any similitude, in which words he restraineth our liberty, that we attempt not to represent him with any visible image. And there he shortly reckoneth up all the forms wherewith of long time before, superstition had begun to turn his truth into lying. For we know that the Persians worshipped the son, yea and so many stars as the foolish nations saw in the sky, so many gods they feigned them. And scarce was there any living creature which was not among the Egyptians a figure of God. 
Maximus Tiri us platonicus sermone. xx ●viii.  But the Grecians were thought to be wiser than the rest, because they worshipped God in the shape of a man. But God compareth not images one with an other, as though one were more and an other less meet to be used, but without any exception he rejecteth all images, pictures and other signs, whereby the superstitious thought to have God near unto them.  

Deu. ●iii. x xii. xv.  This is easy to be gathered by the reasons which he joineth to the prohibition. First with moses. Remember that the Lord hath spoken to thee in the vale of Horeb. Thou heardest a voice, but thou saweste no body. Therefore take heed to thyself, lest peradventure thou be deceived and make to thyself any likeness. etc. We see how openly God setteth his voice against all counterfeit shapes, that we may know that they forsake God whosoever do covet to have visible forms of him. Of the prophets only Esay shallbe enough which speaketh oft and much hereof, 
Esa. x●. xviii. et. xli. seven. & xlv. ix. et. xlvi. v. Act. xvii. xxix.  to teach that the majesty of god is defiled with uncomely and foolish counterfeiting, when he being without body is likened to bodily matter: being invisible, to a visible image: being a spirit, to a thing without life: being incomprehensible, to a small lump of timber, stone or gold. In like manner reasoneth Paul: for as much as we are the generation of god, we ought not to think that the godhead is like unto gold, or silver or stone graven by art and the invention of man. Whereby it certainly appeareth, whatsoever images are erected or pictures painted to express the shape of god, they simply displease him as certain dishonours of his majesty. And what marvel is it if the holy ghost do thunder out these oracles from heaven, sith he compelleth the very wretched and blind idolaters themselves to confess this in earth? It is known how Seneca complained as it is to read in Augustine. 
Li. vi. de ●●ui. dei. cap, x  They dedicate (saith he) the holy immortal and inviolable gods in most vile and base stuff, and put upon them the shapes of men and beasts, and some of them with kind of man and woman mingled together, & with sondryshapen bodies, and such they call gods which if they should receive breath and meet them would be reckoned monsters. Whereby again plainly appeareth, that it is a fond cavillation wherewith the defenders of images seek to escape, which say that the jews were forbidden images, because they were inclinable to superstition. As though that thing pertained to one nation only which god bringeth forth of his eternal being and the continual order of nature. And Paul spoke not to the jews but to the Athenienses when he confuted their error in counterfeiting a shape of god.  
God in deed, I grant, sometime in certain signs hath given a presence of his godhead, so as he was said to be beholden face to face, but all these signs that ever he showed did aptly serve for means to teach, and withal did plainly admonish men of an incomprehensible essence. For the cloud and smoke and flame, although they were tokens of the heavenly glory, 
Deu. iiii. xi.  yet did they as it were bridle and restrain the minds of men that they should not attempt to pass any further. Wherefore not Moses himself, 
Exod. thirty iii. xiii.  to whom God disclosed himself most familiarly in comparison of other, obtained by prayer to see that face, but received this answer that man is not able to sustain so great brightness. The holy ghost appeared under the likeness of a dove, 
Mat. iii. xvi,  but sith he immediately vanished away, who doth not see that by that token of so short a continuance of a moment the faithful are put in mind that they ought to believe him to be an invisible spirit, that holding them contented with his virtue & grace, they should make him no outward shape. This, that God appeared sometimes in form of a man, was a foreshowing of the reveling that was to be made of him in Christ. And therefore it was not lawful for the jews to abuse this pretence to erect to themselves a representation of the godhead in the shape of man. Also the mercy seat wherein God showed forth the presence of his power in the time of the law, was so made as it might teach that the best beholding of the godhead is this, when men's minds are carried beyond themselves with administration of it. For the Cherubins with their wings stretched abroad did cover it, 
Exo. xxv. xvii.  the veil did hide it, and the place itself being set fair inward did of itself sufficiently keep it secret. Therefore it is very plain that they be very mad that go about to defend the images of God & of Saints with the example of these Cherubins. For, I pray you, what meant these little images, but to show that images are not meet to represent the mysteries of God? forasmuch as they were made for this purpose, that hiding the mercy seat with their wings they should not only keep back the eyes of man, but also all his senses from the beholding of God, and so to correct his rash hardiness. For this purpose maketh it that the Prophets described the Seraphins showed them in vision, 
Esa. vi. two.  with their face uncovered: whereby they signify, that so great is the brightness of the glory of God that the Angels themselves are kept from direct beholding it, and the small sparks thereof that shine in the Angels are withdrawn from our eyes. Although yet so many as rightly judge, do acknowledge that the Cherubins of whom we now speak, pertained only to the old manner of introduction as it were of children used in the law. So to draw them now for an example to our age▪ is an absurdity. For that childish age, as I may so term it, is passed, for the which such rudiments were appointed. And it is much shame, that the painime writers are better expounders of the law of God than the Papists are. Juvenal reproacheth the jews as it were in scorn that they honour the white clouds and the deity of the heaven. I grant he speaketh perversely and wickedly: and yet he speaketh more truly in saying that they have among them no image of God, than the papistes do which prate that they had a visible image of god. And whereas that people with a certain hot hastiness, broke out oftentimes to seek them idols, even as waters out of a great fresh spring boil out with violent force: hereby rather let us learn how great is the inclination of our nature to idolatry, least throwing upon the jews the blame of that fault which is common to all, we sleep a deadly sleep under vain allurements to sin.  
To the same purpose serveth this saying. The idols of the gentiles are gold and silver, even the works of men's hands. Because the Prophet doth gather of the stuff itself, 
psa. cxu.b. & xiii. u.xv  that they are no gods that have a golden or silver image: and he taketh it for confessed truth, that it is a foolish feigned invention whatsoever we conceive of our own sense concerning God. He nameth rather gold and silver than clay or stone, that the beauty or the price should not serve to bring a reverence to idols. But he concludeth generally that nothing is less allowable, than gods to be made of ded stuff. And in the mean while he standeth as much upon this point, that men are carried away with to mad a rashness, which themselves bearing about with them but a borrowed breath, ready to vanish away at every moment, yet dare give the honour of God to idols. Man must needs confess that himself is but a creature of a days continuance, and yet he will have a piece of metal to be counted God to which himself gave the beginning to be a God. For whence came the beginning of idols but from the will of men? Very justly doth the heathen poet give them this taunt: 
I was sometime a fig tree log, 
Hora● ser●. i. sat. viii  a block that served for nought:  
The workman doubted what of me were fittest to be wrought:  
A form to sit upon, or else a Priap God to be.  
At length he thought the better was a God to make of me.   
Forsooth an earthly silly man that breatheth out his ●wn life in manner every moment, by his workmanship shall convey the name and honour of God to a dead stock. But forasmuch as Epicure in scoffingly jesting hath cared for no religion, let us leave the taunts of him and such as he is, and let the rebuking of the Prophet prick us or rather thrust us through where he sayeth, 
Esa. xliiii. xv.  that they are to much beastly witted that with one self piece of wood do make a fire and warm themselves, do heat the oven to bake bread, do roast or seethe flesh, and do make them a God before which they fall down humbly to pray. Therefore in an other place he doth not only accuse them by the law, but also doth repreche them that they have not learned of the fundations of the earth: for that there is nothing less convenient than to bring God to the m●a●ure of five foot which is above all measure and incomprehensible. 
Esa. ●. xxi.  And yet this same monstrous thing which manifestly repugneth against the order of nature, 
Es. two. viii. et. xxxi. v●i et. lvii. x. Os●. xiiii. two i. mic. v. xiii. ps. ●xv. viii  custom showeth to be natural to men. We must moreover hold in mind, that superstitions are in Scripture commonly rebuked in this phrase of speech, that they are the works of men's hand which want the authority of God: that this may be certain, that all these manners of worshipping that men do ●euise of themselves are detestable. The Prophet in the Psalm doth amplife the madness of them that therefore are endued with understanding, that they should know that all things are moved with the only power of God, and yet they pray for help to things dead and senseless. But because the corruption of nature carrieth as well all nations, as each man privately to so great madness, at last the holy ghost thundereth with terrible curse against them saying: let them that make them become like to them and so many as trust in them. And it is to be noted that a similitude is no less forbidden than a graven image, whereby the fond subtlety of the Greeks is confuted. For they think they are well discharged if they grave not a God, while in paintings they do more licentiously outrage than any other nations. But the Lord forbiddeth an image not only to be made by the graver, but also to be counterfeited by any other workman, because such counterfeiting is evil and to the dishonour of his majesty.  
I know that it is a saying more than common among the people, the images are lay men's books. Gregory so said, but the spirit of god pronounceth far otherwise, in whose school if Gregory had been taught, he would never so have spoken. For whereas Hieremy painly saith that the stock is a doctrine of vanity: 
Hie. x. viii ha. two. i viii  and whereas Habacu● teacheth that the molten image is a teacher of lies: surely hereof is a general doctrine to be gathered, that it is vain and lying whatsoever men learn by images concerning God. If any man take exception, and say that the Prophets reprove them only which abused images to wicked superstition: I grant that to be true. But I add further that which is easy for all men to see, that they condemn that thing wholly which the Papists take for an assured principle, that images are in s●ede of books. For they do in comparison set images against God as things directly contrary & such as never can agree together. This comparison I say is made in those places which I have alleged. Sith there is but one true god whom the jews did worship, it is a●●sse & falsely done to forge visible shapes to represent God▪ and men are miserably deceived, that thereby seek for knowledge of God. Finally if it were not true that it is a deceitful and corrupt knowledge of God that is learned by images, the Prophets would not so generally condemn it. At least thus much I win of them when we show that it is vanity and lying that men do attempt to represent God with images, we do nothing but rehearse word for word that which the Prophets have taught.  
Let be red what Lactantius and Eusebius have written of this matter which stick not to take it for certain that they were all mortal of whom images are to be seen. Likewise Augustine: which without doubting pronounceth that it is unlawful not only to worship images, but also to set up images to God. And yet sayeth he none other thing but the same which many years before was decreed by the Elibertine council, 
Concil. ●●bert. ca vi. ca xxxvi.  whereof this is the xxxvi Chapter. It is ordained that no pictures be had in the church, that the thing which is honoured and worshipped be not painted on the walls. But most notable is that which in another place Augustine allegeth out of Uarro, 
Lib. iiii. de Civirate dei cap. ix. &. xxxi.  and confirmeth it with his own assent, that they which first brought in the images of gods, both took away the fear of God, and brought in error. If Uarro alone should say this, peradventure it should be but of small authority. Yet ought it of right to make us ashamed that a heathen man groping in darkness came to this light, to see that bodily images are therefore unmeet for the majesty of God, because they diminish the fear of God and increase error in men. The proof itself witnesseth that this was no less truly than wisely spoken. But Augustine having borrowed it of Uarro, bringeth it forth as of his own mind. And first he admonisheth, that the first errors wherewith men were entangled concerning God, began not of images, but as with new matter added increased by them. Secondly he expoundeth that the fear of god is therefore minished or rather taken away thereby, because his majesty may easily in the foolishness and in the fond and absurd forging of images grow to contempt. Which second thing I would to god we did not by proof find to be so true. Whosoever therefore will covet to be rightly taught, let him else where learn than of images, what is meet to be known concerning God.  
Wherefore if the papists have any shame, let them no more use this shift to say that images are lay men's books, which by many testimonies of Scripture are so openly confuted. And although I grant them so much, yet should they not much get thereby for defence of their idols. What monsters they trust in, in the place of, God is well known. The pictures and images that they dedicate to saints, what at they but examples of extreme riot & uncleanness, whereunto if any would fashion himself, he were worthy to be beaten with staves? Surely the brothe●houses can show harlots more chastely and soberly attired, than their temples show images of these whom they would have called virgins. Even as uncomely array give they to the martyrs. Let them therefore fashion their idols at least to some honest show of shamefastness, that they may somewhat more colourably lie in saying, that they are the books of some holiness. But if it were so, yet then would we answer, that this is not the right way to teach the faithful people in holy places, whom God would have there instructed with far other doctrine than with these trifles. God commanded in the churches a common doctrine to be set forth to all men in preaching of his word and in his holy mysteries: whereunto they show themselves to have a mind not very hedeful, that cast their eyes about to behold images. But whom do the Papists call lay and unlearned men whose unskilfulness may bear to be taught only by images▪ forsooth even those whom the Lord knowledgeth for his disciples, to whom he vouch saveth to reveal the heavenly wisdom, whom he willeth to be instructed with the wholesome mysteries of his kingdom. I grant in deed as the matter standeth that there are at this day many which cannot be without such books. But whence I pray you groweth that dullness but that they are defrauded of the doctrine which only was meet to instruct them with? For it is for no other cause that they which had the cure of churches gave over their office of teaching to idols, but because themselves were dumb. Paul testifieth that Christ is in the true preaching of the gospel, 
Gal. iii. i.  painted out and in amaner crucified before our eyes. To what purpose then were it to have commonly set up in churches so many crosses of wood, stone, silver and gold, if this were well and faithfully beaten into the people's heads, that Christ died to bear our curse upon the cross, to cleanse our sins with the Sacrifice of his body, and to wash them away with his blood, and finally to reconcile us to God the father? Of which one thing they might learn more than of a thousand crosses of wood or stone. For perhaps the covetous do set their minds and eyes faster upon the golden and silver crosses than upon any words of God.  
As concerning the beginning of idols, that is by common consent thought to be true which is written in the book of wisdom, that they were the first authors of them, 
Sap. xiiii xv.  which gave this honour to the ded, superstitiously to worship their memory. And truly I grant that this evil custom was very ancient, and I deny not that it was the firebrand wherewith the rage of men being kindled to idolatry did more and more burn therein. Yet do I not grant that this was the first original of this mischief. For it appeareth by moses that images were used before that this curiosity in dedicating the images of dead men, whereof the profane writers make otfen mention, were come in ure. When he telleth that Rachel had stolen her father's idols, he speaketh it as of a common fault. 
Goe xxxi, nineteen.  Whereby we may gather that the wit of man is, as I may so call it, a continual worship of idols. After the general flood, there was as it were a new regeneration of the world, and yet there passed not many years but that men according to their own lust feigned them gods. And it is likely that, the holy patriarch yet living, his children's children were given to idolatry, so that to his bitter grief he saw the earth defiled with idols, whose corruptions the Lord had but late purged with so horribe judgement. 
jos. xxiiii. two.  For There and Nath●r even before the birth of Abraham were worshippers of false Gods, as joshua testifieth. Seeing the generation of Sem so soon swerved, what shall we judge of the posterity of Cham, who were already cursed in their father? The mind of men, as it is full of pride and rash boldness, presumeth to imagine God according to her own conceit: and as it is possessed with dullness, yea overwhelmed with gross ignorance, so it conceiveth vanity and a fiend fantasy in stead of God. And to these evils is added a new mischief, that man attempteth to express in workmanship such a God as he inwardly conceiveth. Thus the mind begetteth the idol, and the hand bringeth it forth. The example of the Israelites proveth that this was the beginning of idolatry, that men do not believe that God is among them, unless he show himself carnally present. We know not (said they) what is become of this Moses: make us gods that may go before us. 
Ex. xxxi. i  They knew that there was a God whose power they had had experience of in so many miracles: but they did not believe that he was nigh unto them, unless they did see with their eyes a corporal representation of his face, to be a witness unto them of the God that governed them. Their mind was therefore to know by the image going before them, that God was the guide of their journey. This thing daily experience teacheth, that the flesh is always unquiet till it hath gotten some counterfeit devise like itself, wherein it may vainly delight as in an image of god. In a manner in all ages since the creation of the world, men to obey this blind desire have erected signs wherein they imagined God to be present before their carnal eyes.  
After such invention forged, by and by followeth worshipping. For when men thought that they beheld God in images, they did also worship him in them. At length being both with minds and eyes altogether fastened thereon, they began to wax more and more brutish, and to wonder at them and have them in admiration, as if there were some nature of godhead in them. So appeareth that men broke not out into the worshipping of images, till they were persuaded in some gross opinion: not to think the images to be gods, but to imagine that there did a certain force of Godhead abide in them. Therefore whether thou represent to thyself either God or a creature in the image, when thou fallest down to worship, thou art already bewitched which some superstition. For this reason the Lord hath forbidden not only images to be erected that are made to express a likeness of him, but also any titles or stones to be dedicated, that should stand to be worshipped. And for the same reason also in the commandment of the law, this other point is added concerning worshipping. For so soon as they have forged a visible form for God, they also tie the power of God unto it. So beastly foolish are men, that there they fasten God where they counterfeit him, and therefore must they needs worship it. Neither is there any difference whether they simply worship the idol, or God in the idol. This is always idolatry when honours due to God are given to an idol, under what colour soever it be. And because God will not be worshipped superstitiously, therefore what soever is given to idols is taken from him. Let them take heed hereunto that seek for pretences to defend the abominable idolatry, wherewith, these many ages past, true religion hath been drowned and overthrown. But (say they) the images are not taken for gods. Neither were the jews themselves so unadvised to Forget that it was God by whole hand they had been brought out of Egipte before they made they calf. Yea when Aaron said, that those were the Gods by whom they were delivered out of the land of Egipte, they boldly assented, showing a plain token of their meaning, that they would still keep that God that was their deliverer, so that they might see him go before them in the calf. Neither is it to be believed that the heathen were so gross as to believe, that God was no other thing but stocks and stones. For they changed their images at their pleasure, but still they kept the same Gods in their mind: and there were many images of one God, and yet they did not according to the multitude of images feign them many Gods. Beside that they did daily consecrated new images, yet did they not think that they made new gods. 
in ps. cxiii  Let the excuses be read which Augustine saith were pretended by the Idolaters of his age. When they were rebuked, the common fort answered, that they did not worship that visible thing, but the deity that did in it invisibly dwell. And they that were of somewhat better religion, as he calleth it, did say that they did neither worship the image nor the spirit in it, but by the corporal image they did behold the sign of that thing which they ought to worship. Now then? All idolaters, whether they were of the jews, or of the gentiles, were none otherwise minded than as I have said: being not contented with a spiritual understanding of God, they thought by the images he should be more sure and nearer imprinted in them. After once that such disordered counterfeiting of God well liked them, they never ended, till daily more and more deluded with new deceits they imagined that God did show forth his power in images. And nevertheless, both the jews were persuaded that under such images they did worship the one true Lord of heaven and earth: and likewise the gentiles, their false gods, whom yet they feigned to dwell in heaven.  
Whosoever deny that it hath thus been done in time past, yea within our own remembrance, they impudently lie. For, why fall they down before them. And when they pray, why turn they toward them as to the ears of God? 
in ps. cxi.  For it is true that Augustine saith, that no man prayeth or worshippeth when he so beholdeth an image but he is so affected in mind that he thinketh himself to be heard of it, or that it will do for him what he desireth. Why is there such difference between the images of one God. that passing by one image with little reverence or none done to it they honour an other solemnly? Why do they weary themselves with vowed pilgrimages to visit those images whereof they have like at home? Why do they at this day in defence of them as it were for their religion and country, fight to slaughter and destruction, in such sort as they would better suffer to have the one only God than their idols to be taken from them? And yet I do not reckon up the gross errors of the common people, which are almost infinite, and do in manner possess the hearts of all men. I do only show what themselves do confess when they mean most of all to excuse themselves of idolatry. We do not call them (say they) our Gods. No more did the jews nor the gentiles call them theirs in time paste: and yet the Prophets each where cease not to cast in their teeth their fornication with stocks and stones, for doing no more but such things as are daily done by them that would be counted Christians, that is to say, that they carnally worshipped God in stocks and stones.  
Although I am not ignorant, nor think good to pass it over as if I knew it not, how they seek to escape with a more subtle distinction, whereof I shall again make mention more at large hereafter. For they pretend that the worship which they give to images is Idolodulia which is service of images, and not Idololatria which is worship of images. For so they term it when they teach that they may lawfully without any wrong done to God give unto images and pictures that worship which they call Doulia or service. And so they think themselves without blame if they be but the servants and not also the worshippers of idols: as though it were not a little lighter matter to worship than to serve. And yet while they seek a hole to hide them in the Greek word, they childishly disagree with themselves. For seeing Latrevein in Greek signifieth nothing but to worship, their saying cometh but to this effect, as if they would say that they worship in deed their images, but without any worshipping. And there is no cause why they should say that I seek to catch them in words: but they themselves while they seek to cast a mist before the eyes of the simple, do bewray their own ignorance. And yet though they be never so eloquent, they shall not attain by their eloquence to prove unto us that one self same thing is two sundry things. Let them (say I) show me a difference in that thing itself whereby they may be thought to differ from the old idolaters. For as an adulterer or a murderer cannot escape guiltiness of his fault, by giving his sin a new devised name: so is it a very absurdity to think that these men be quit by new devise of a name, if in the matter itself they nothing differ from those idolaters whom they themselves are compelled to condemn. But so far are they from proving that their case differeth from the case of those idolaters, that rather the fountain of all this whole mischief is an unorderly counterfeiting, wherein they have strived with them while both with their own wit they devise, and with their own hands they frame them signifying forms to express them a fashion of God.  
And yet am I not so superstitious that I think no images may be suffered at al. But forasmuch as carving and painting are the gifts of God, I require that they both be purely and lawfully used. Lest these things which god hath given us for his glory & for our own benefit, be not only defiled by disordered abuse but also turned to our own destruction. We think it unlawful to have God fashioned out in visible form, because himself hath forbidden it, & because it cannot be done without some defacement of his glory. And lest they think that it is only we that are in this opinion, they that have ben travailed in their works shall find that all sound writers did always reprove the same thing. If then it be not lawful to make any bodily image of God, much less shall it be lawful to worship it for God, or God in it. It remaineth therefore lawful that only those things be painted and graven whereof our eyes are capable: but that the majesty of God which is far above the sense of our eyes, be not abused with uncomely devised shapes. Of this sort are partly histories and things done, partly images and fashions of bodies, without expressing of any things done by them. The first of these have some use in teaching or admonishing a man: but what profit the second can bring save only delectation, I see not. And yet it is evident, that even such were almost all the images that heretofore have stand up in churches. Whereby we may judge that they were there set up not by discrete judgement or choice, but by foolish and unadvised desire. I speak not how much amiss and uncomely they were for the most part fashion, nor how licentiously painters and carvers have in this point showed their wantonness, which thing I have already touched. Only I speak to this end, that though there were no fault in them, yet do they nothing avail to teach.  
But leaving also that difference, let us by the way consider, whether it be expedient in Christian temples to have any images at all, that do express either things done or the bodies of men. first if the authority of the ancient church do any thing move us, let us remember that for about v. C. years together, while religion yet better flourished, and sincere doctrine was in force, the Christian churches were universally without images. So they were then first brought in for the garnishment of churches, when the sincerity of ministration was not a little altered. I will not now dispute what reason they had with them that were the first authors thereof. But if a man compare age with age, he shall see that they were much swerved from that uprightness of them that were without images. What? do we think that those holy fathers would have suffered the church to be so long without the thing which they judged profitable and good for them? But rather because they saw either little or no profit in it, and much danger to lurk underneath it, they did rather of purpose and advisedly reject it, 
Epi. xlix.  than ●y ignorance or negligence omit it. Which thing Augustine doth also in express words testify. When they be set in such places (saith he) honourably on high, to be seen of them that pray and do Sacrifice, although they want both sense and life, yet with the very likeness that they have of lively members and senses, they so move the weak minds, that they seem to live and breath. 
in ps. cxiii  etc. And in an other place. For that shape of members doth work and in manner enforce thus much, that the mind living within a body doth think that body to have sense, which he seeth like unto his own. And a little after, Images do more avail to bow down an unhappy soul, but this that they have mouth, eyes, ears, and feet, than to amend it by this that they neither speak nor see nor hear nor go. This truly seemeth to be the cause why john willed us to beware not only of worshipping of images, 
1. john. u.xxi.  but also of images themselves. And we have found it to much in experience, that through the horrible madness which hath heretofore possessed the world, to the destruction in manner of all godliness, so soon as images be set up in churches, there is as it were a sign set up of idolatry, because the folly of men cannot refrain itself, but it must forthwith run on to superstitious worshippings. But if there were not so much danger hanging thereby: yet when I consider for what use temples are ordained, me thinks it is very ill beseeming the holiness thereof to receive any other images than these lively & natural images. which the LORD by his word hath consecrate, I mean Baptism and the lords supper, and other ceremonies wherewith our eyes ought both more earnestly to be occupied and more lively to be moved, than that they should need any other images framed by the wit of men. Lo this is the incomparable commodity of images, which can by no value be recompensed, if we believe the papists.  
I think I had spoken enough of this thing already, but that the Nicene Synod doth as it were lay hand on me to enforce me to speak more▪ I mean not that most famous Synod which Constantine the Great assembled, but that which was holden eight hundred years ago, by the commandment and authority of Irene the Empress. For that Synod decreed, that images should not only be had in churches, but also worshipped. For whatsoever I should say, the authority of the Synod would make a great preindyce on the other side. Although to say truth, that doth not so much move me, as make it appear to the readers how far their rage extended, that were more desirous of images than became Christians. But first let us dispatch this. They that at this day maintain the use of images, allege the decree of the Nicene Synod for their defence. But there is extante a book of confutation bearing the name of Charles the Great, which by the phrase we may gather to have been written at the same tyme. Therein are recited the sentences of the bishops that were present at that counsel, and the arguments wherewith they contended. john the Legate of the east parts said: God created man after his own image: and thereupon gathered that we ought to have images. The same man thought that images were commended unto us in this sentence: show me thy face, because it is beautiful. An other to prove that images ought to be set upon altars, cited this testimony: no man lighteth a candle and putteth it under a bushel. An other, to show that the beholding of them is profitable for us, brought forth a verse out of the Psalm: the light of thy countenance is sealed upon us. An other took this similitude: As the Patryarches used the Sacrifices of the gentiles, so must Christian men have the images of Saints in stead of the images of the gentiles. To the same purpose have they wryshed this saying: Lord, I have loved the beauty of thy house. But specially witty is the exposition of this place, As we have heard so have we seen, that God is not known by only hearing of his word, but also by looking upon images. Like is the sharp devise of Bishop Theodore. marvelous (sayeth he) is God in his Saints. And in an other place: In the Saints that are in the earth: therefore this ought to be referred to images. Finally so filthy are their unsavoury follies that it grieveth me to rehease them.  
When they talk of the worshipping: then are brought forth the worshipping of Pharaoh, and of the rod of joseph, and of the pillar that jacob set up. Albeit in this last example, they do not only deprave the meaning of the Scripture, but also bring in that which is no where to be read. Then these places seem to them marvelous strong and meet proofs. Worship his footstool. Again worship on his holy hill. Again. All the rychemen of the people shall worship thy countenance. If a man would in scorn put the parsonage of a riding fool upon the patrons of Images, could he gather together greater and grosser follies? But to put all our of doubt, Theodosius Bishop of Mira, doth so earnestly confirm by the dreams of his archdeacon, that images ought to be worshipped, as if he had an oracle from heaven to show for it. Now let the favourers of images go and press us with the decree of that Synod. As though those reverend fathers do not altogether discredit themselves, in either so childishly handling, or so ungodly and foully tearing the Scriptures.  
Now come I to those monstrous impieties, which it is marvel that ever they durst vomit, and twice marvelous that they were not cried out against with high detestation of all men. And it is good that this outrageously wicked madness be bewrayed, that at least the false colour of antiquity may be taken away, which the Papists pretend for the worshipping of images. Theodosius the bishop of Amorum pronounceth curse against all them that will not have images worshipped. An other imputeth all the calamities of Grecia and the east part to this, that images were not worshipped. What punishment then were the Prophets, the Apostles and the martyrs worthy to suffer, in whose time there were no images? They add further. If the Emperors image be met with perfume and censing: much more is this honour due to the images of saints. Constantius Bishop of Constance in Cyprus, professeth that he reverently embraceth images, and affirmeth that he will give to them the same honourable manner of worship that is due to the Trinity that giveth life. And whosoever refuseth so to do, he curseth him and sendeth him away with the Manichees and Marcionites. And, that ye should not think that this was the private sentence of one man, they did all assent unto it. Yea John the Legate of the east parts being further carried with heat, said it were better to bring all brothelhouses into the city than to deny the worshipping of images. At length by consent of them all it was decreed, that worse than all Heretics are the Samaritans, and worse than the Samaritans are the enemies of images. And because the play should not be without his solemn farewell, this clause was added, let them be glad and rejoice that having the image of christ do offer Sacrifice unto it. Where is now the distinction of Latria and Dulia, wherewith they are wont to seek to blind the eyes both of God and men? For the counsel without any exception doth give even as much unto images as unto the living God himself.   

¶ The xii Chapter. That God is severally discerned from idols, that he may be only and wholly worshipped.  
WE said in the beginning that the knowledge of God standeth not in bare speculation, but draweth with it the worshipping of him, and by the way we touched how he is rightly worshipped, which point shallbe in other places more largely to be set forth. Now I do but shortly repeat, that so oft as the Scripture affirmeth that there is but one God, it striveth not for the bare name of God, but withal commandeth this, that whatsoever belongeth to the godhead be not given to any other. Whereby also appeareth what pure religion doth differ from superstition. Eusebeia, in Greek signifieth as much as true worship, because always even the blind themselves groping in darkness have found that this rule ought to be holden, that God be not unorderly worshipped. 
●i. de na●u. deorum,  The name of religion although Cicero truly and well deriveth from relegere, to record, or gather up together: yet is the reason that he assigneth enforced and far fet, that good worshippers did often record and diligently weigh what was the truth. I rather think that that name is set as a contrary to wandering liberty, because the greater part of the world unadvisedly taketh hold of that which they first meet withal, and flieth about hither and thither: but true godliness, to the end it may stand in steadfast state, Religit, that is to say doth gather up itself together within her bonds. Like as I think superstition to have her name hereof, that not being contented with the manner and order prescribed she heapeth up together a superfluous number of vain things. But to leave the words it hath always been agreed by consent of all ages, that religion is with false errors corrupted & perverted. Whereupon we gather that it is a very fond colour which the superstitious do pretend, when with undiscrete zeal we give ourselves leave to do all things. And although this confession sound in the mouths of all men: yet herein a shameful ignorance bewrayeth itself, that neither they cleave to the one God, nor have any regard of order in the worshipping of him, as we have already showed. But god, to claim his own right unto himself, crieth out that he is jealous, and that he will be a severe revenger if he be mingled with any feigned god. And then he setteth forth the lawful manner of worshipping, to hold mankind in obedience. He containeth both these points in his law, when first he bindeth the faithful unto himself that he only may be their lawmaker: and then he prescribeth a rule whereby to be worshipped after his own mind. Of the law, because the uses and ends thereof are many, I will entreat in place fit for it. Now I only touch this point, that thereby men are bridled that they run not out of the way to wrong worshippings. Now as I first said, we must hold in mind, that if all that ever properly belongeth to godhead do not rest in God alone, he is spoiled of his honour, & his worship broken. And heremust we somewhat he defully mark with what subtleties superstition deceiveth. For it doth not so revolt unto strange gods that it seemeth to forsake the highest God, or to bring him down into the numbered of other Gods: but while she granteth unto him the highest place, she setteth round about him a number of lesser gods, among whom she divideth his offices? And so (albeit clokedly & craftily) the glory of the godhead is cut in parts, that it remaineth not whole with him. So in the old time, as well they of the jews as of the Gentiles did set beneath the father & judge of gods a great rout of gods which should every one according to his degree have in common with the highest God the government of the heaven and earth. So the saints that in a few ages passed departed this life, are advanced to the fellowship of God, to be worshipped, called upon, and honoured in stead of him. And yet with such abomination we think that the majesty of God is not so much as divided, when in deed it is a great part suppressed and extinguished, saving that we retain s●yll a poor opinion of his supreme power: and in the mean time deceived with entangled subtleties we are sonderly carried to divers gods.  
For this purpose also was invented the distinction of latria and Dulia, as they term them, that is worship and service, whereby they might freely seem to give away the honours of God to angels and dead men. For it is evident, that the worship which the Papists give unto saints differeth nothing in deed from the worship of God. For all alike without diversity they worship both God and them: saving that when they be charged with it, they wind away with this exception, that they keep still for God the honour that is due unto him inviolate, because they leave unto him the worship that they call latria. But sith the question standeth upon the matter, and not the word, who would permit them so carelessly to mock in a matter of all matters most weighty? But to let that also pass, yet win they nothing by this distinction, but to prove, that they give worship to one God and service to an other. For Latria in greek signifieth as much as in latin Cultus, & English worship. Dulia, properly signifieth service. And yet sometime in scripture this difference is confounded together without diversity. But grant it be a perpetual difference, then must we search what both the words may mean. Dulia is service, Latria, is worship. Now no man doubteth that to serve, is more than to whorshippe. For many times a man could hardly bear to serve him whom he would not stick to worship. So is it an unegal dealing to give to the saints that which is the greater, and to leave to God that which is the lesser. But many of the ancient authors have used this distinction. What maketh that matter, if all men do perceive it to be not only unfit, but all together very fond?  
Now leaving nice subtleties, let us weigh the matter itself. When Paul putteth the Galathians in remembrance what they were before that they were lightened in the knowledge of God, 
Gal. iiii. viii.  he saith that they gave Duliam service to those that of nature were no gods. Although he name not Latriam or worship, is therefore their superstitton excusable? He doth nevertheless condemn their perverse superstition, which he termeth by the name of Dulia service, than if he had expressed the name of Latria, worship. And when Christ repulseth the assault of Satan with his buckler, that it is written, thou shalt worship the Lord thy God, 
Mat. iiii. x. reve. nineteen x.  the name of Latria was not brought in question. Satan required but an adoration. Likewise when the angel reproved john, because he fell down on his knees before him, we ought not to think that john was so mad that he would give unto the angel the honour that was due only to God. But because it was not possible, but that all worship that is joined with religion savoureth somewhat as pertaining to God, therefore he could not adore the angel, but that he must take away somewhat from the glory of God. We read in deed often, that men have been honoured: but that was a civil honour, as I may so call it. But religion hath an other rule, which so soon as it is joined with worship, bringeth with it a profane abuse of the honour of God. The same may we see in Cornelius. He had not so slenderly profited in godliness, 
Act. x. xxv  but that he had learned to give the sovereign worship to God alone. Therefore when he fell down before Peter, he did it not of this meaning to worship him in the steed of God. And yet did Peter earnestly forbid him to do that which he did. And why so? but because men do never so narrowly put difference between the worship of God, and of his creatures: by that without diversity they give away that unto the creature, which belongeth unto God. Wherefore if we have one God, we must remember that nothing be it never so little must be taken away from his glory, but that he keep still that which is properly his. Therefore zachary when he preacheth of the repairing of the Church, in plain words expresseth: 
zac. xxiiii. ix.  That there shall not only be one God, but also that there shallbe one name of the god, to the end the he have nothing in common with Idols. What manner of worship God requireth, we shall see in an other place when it falleth in order. For it pleased him in his law to prescribe unto men what is lawful and right, & so to bind them to a certain rule, that every man should not give himself leave to devise what form of worship he list. But because it is not expedient to load the readers with heaping many matters together, I will not touch that point yet. Only let it sus●ise for this time to keep in mind, that every carrying away of the dutyefull behaviours of godliness to any other than to God alone, is not without robbery of God. And first superstition devised to give divine honours to the Son, or other stars or idols: then followed ambitious pride, which garnishing mortal men with spoils taken from God, presumed to profane all that ever was holy. And although this principle remained among them, to honour the sovereign deity, yet grew it in use indifferently to offer sacrifices to spirits, lesser gods, or dead men of honour. So slippery is the way to slide into this fault, to make common to a number that which God severely challengeth to himself alone.   

The xiii Chapter. That there is taught in the scriptures one offence of God from the very creation, which essence containeth in it three persons:  
THat which is taught in the scriptures concerning the incomprehensible and spiritual essence of God, ought to suffice not only to overthrow the foolish errors of the common people, but also to confute the fine subtleties of profane philosophy. One of the old writers seemed to have said very well, That God is all that we do see, and all that we do not see. But by this mean he hath imagined the godhead to be powered out into all the parts of the world. Although God, to the intent to keep men in sober mind, speaketh but sparely of his own essence, yet by those two names of addition that I have rehearsed, he doth both take away all gross imaginations, and also repress the presumptuous boldness of man's mind. For surely his immeasurable greatness ought to make us afraid, that we attempt not to measure him with our sense: and his spiritual nature forbiddeth us to imagine any thing earthly or fleshly of him. For the same cause he often assigneth his dwelling place to be in heaven. For though, as he is incomprehensible, he tilleth the earth also: yet because he seeth our minds by reason of their dullness to lie still in the earth, for good cause he lifteth us up above the world, to shake of our sloth and sluggishness. And here falleth to ground the error of the Manichees, which in appointing two original beginnings have made the devil in a manner equal with god. Surely this was as much as to break the unity of God and restrain his unmeasurableness. For where they have presumed to abuse certain testimonies: that showeth a fowl ignorance, as their error itself showeth a detestable madness. And the Anthropomorphites are also easily confuted which have imagined God to consist of a body, because oftentimes the scripture ascribeth unto him a mouth, ears, eyes, hands, and feet. For what man yea though he be slenderly witted doth not understand that God doth so with us speak as it were childishly, as nurses do with their babes? Therefore such manners of speech do not so plainly express what God is, as they do apply the understanding of him to our slender capacity. Which to do, it behoved of necessity that he descended a great way beneath his own height.  
But he also setteth out himself by an other special mark, whereby he may be more nearly known. For he so declareth himself to be but one, that he yet giveth himself distinctly to be considered in three persons: which except we learn, a bare and empty name of god without any true God flieth in our brain. And that no man should think that he is a threefold God, or that the one essence of God is divided in three persons, we must here seek a short and easy definition to deliver us from all error. But because many do make much a do about this word Person, as a thing invented by man: how justly they do so, it is best first to see. The apostles naming the son, the engraved form of the Hypostasis of his father, 
Heb. i. iii  he undoubtedly meaneth, that the Father hath some being, wherein he differeth from the son. For to take it for Essence (as some expositors have done, as if Christ like a piece of wax printed with a seal did represent the substance of the Father) were not only hard but also an absurdity. For sith the Essence of God is single or one and undivisible, he that in himself containeth it all and not by pecemeale, or by derivation, but in whole perfection, should very unproperly yea fond be called the engraved form of him. But because the father although he be in his own property distinct, hath expressed himself wholly in his son, it is for good cause said, that he hath given his Hypostasis, to be seen in him. Wherewith aptly agreeth that which by and by followeth, that he is the brightness of his glory. Surely by the Apostles words we gather▪ that there is a certain propre hypostasis in the father, that shineth in the son: whereby also again is easily perceived the Hypostasis of the son that distinguisheth him from the Father. Like order is in the holy ghost. for we shall by and by prove him to be God, and yet he must needs be other than the father. Yet this distinction is not of the essence, which it is unlawful to make manifold. Therefore if the Apostles testimony be credited, it followeth that there be in God three hypostases. This term seeing the Latins have expressed with the name of Person, it were to much pride and waywardness to brawl about so clear a matter. But if we list word for word to translate, we may call it Subsistence. Many in the same sense have called it substance. And the name of Person hath not been in use among the Latins only: but also the Grecians, perhaps to declare a consent, have taught that there are three prosopa, that is to say Persons in God. But they, whether they be Greeks or Latins that differ one from an other in the word, do very well agree in the sum of the matter.  
Now howsoever the heretics bark at the name of person, or some overmuch precise men do carp that they like not the word feigned by devise of men: sith they can not get of us to say, that there be three, whereof every one is wholly God, nor yet that there be many gods: what unreasonableness is this, to mislike words, which express none other thing but that which is testified and approved by the scriptures? It were better (say they) to restrain not only our meanings but also our words within the bounds of scripture, than to devise strange names that may be the beginnings of disagreement & brawling: so do we tire ourselves with strife about words: so the truth is lost in contending: so charity is broken by odiousely brawling together. If they call that a strange word, which can not be showed in scripture, as it is written in number of syllables: then they bind us to a hard law, whereby is condemned all exposition the is not pieced together, with bare laying together of texts of scripture. But if they mean that to be strange, which being curiously devised, is superstitiousely defended, which maketh more for contention than edification, which is either unaptely, or to no profit used, which withdraweth from the simplicity of the word of God, then with all my heart I embrace their sober mind. For I judge that we ought with no less devout reverence to talk of God than to think of him, for as much as what soever we do of ourselves think of him, is foolish, and what so ever we speak is unsavoury. But there is a certain measure to be kept. We ought to learn out of the scriptures a rule both to think and speak, whereby to examine all the thoughts of our mind and words of our mouth. But what withstandeth us, but that such as in scripture are to our capacity doubtful and entangled, we may in plainer words express them, being yet such words as do reverently and faithfully serve the truth of the scripture, and be used sparely, modestly, and not without occasion. Of which sort there are examples enough. And where as it shall by proof appear that the Church of great necessity was enforced to use the names of Trinity, and persons, if any shall then find fault with the newness of words, shall he not be justly thought to be grieved at the light of the truth, as he that blameth only this that the truth is made so plain and clear to discern?  
Such newness of words, if it be so to be called, cometh then chief in use, when the truth is to be defended against wranglers that do mock it out with cavillations. Which thing we have at this day to much in experience, who have great business in vanquisshing the enemies of true and sound doctrine. With such folding and crooked winding these slippery snakes do slide away, unless they be strongly gripped and holden hard when they be taken. So the old fathers being troubled with contending against false doctrines, were compelled to show their meanings in exquisite plainness, lest they should leave any crooked bywayes to the wicked, to whom the doubtful constructions of words were hidyngholes of errors. Arrius confessed Christ to be God, and the son of God, because he could not agaynsay the evident words of God, and as if he had been so sufficiently discharged did feign a certain consent with the rest. But in the mean while he ceased not to scatter abroad that Christ was create, and had a beginning as other creatures. But to the end they might draw forth his winding subtlety out of his den, the ancient fathers went further, pronouncing Christ to be the eternal son of the father and consubstantial with the father. Hereat wickedness began to boil, when the Arrians began to hate and detest the name Omoousion, consubstantial. But if in the beginning they had sincerely and with plain meaning confessed Christ to be God, they would not now have denied him to be consubstantial with the father. Who dare now blame these good men as brawlers and contentious, because for one little words sake, they were so hot in disputation, and troubled the quiet of the church? But that little word showed the difference between the true believing Christians, and the Arrians that were robbers of God. Afterward rose up Sabellius which accounted in a manner for nothing the names of the Father, the Son, and the Holy ghost, saying in disputation that they were not made to show any manner of distinction, but only were several additions of God, of which sort there are many. If he came to disputation, he confessed, that he believed the father God, the son God, the Holy ghost God. But afterward he would readily slip away with saying that he had in no otherwise spoken than as if he had named God, a strong God, just God, and wise God: and so he sung another song, that the Father is the Son, and the Holy ghost is the father, without any order, without any distinction. The good doctors which then had care of godliness, to subdue his wickedness, cried out on the other side that there ought to be acknowledged in one God three properties. And to the end to fence themselves against the crooked writhe subtleties with plain and simple truth, they affirmed, that there did truly subsist in one God, or (which came all to one effect) that there did subsist in the unity of God a Trinity of persons.  
If then the names have not been without cause invented, we ought to take heed, that in rejecting them we be not justly blamed of proud presumptuousness. I would to God they were buried in deed, so that this faith were agreed of all men, that the Father and the Son, and the Holy ghost be one God: and yet that the Father is not the Son, nor the Holy ghost the Son, but distinct by certain property. Yet am I not so precise, that I can find in my heart to strive for bare words. For I note, that the old fathers, which otherwise spoke very religiousely of such matters, did not every where agree one with an other, nor everyone with himself. For what forms of speech used by the counsels doth Hilary excuse▪ To how great liberty doth Augustine sometime break forth? How unlike are the Greeks to the Latins? But of this variance one example shall suffice for this tyme. When the Latins meant to express the word Omoousion, they called it Consubstancial, declaring the substance of the Father and the Son to be one, so using the word substance for essence. Whereupon Hierom to Damasus saith, it is sacrilege to say, that there are three substances in God: and yet above a hundred times you shall find in Hilary, that there are three substances in God. In the word Hypostasis, how is Jerome accumbered? For he suspecteth that there lurketh poison in naming three Hypostases in God. And if a man do use this word in a godly sense, yet he plainly saith that is an impropre speech, if he spoke unfeignedly, and did not rather wittingly and willingly seek to charge the bishops of the Eastlandes▪ whom he sought to charge with an unjust slander. Sure this one thing he speaketh not very truly, that in all profane schools. ousia, 
De trini. li. v. cap. viii. &. ix.  essence is nothing else but hypostasis, which is proved false by the common and accustomed use. Augustine is more modest and gentle, which although he say, that the word hypostasis in that sense is strange to latin ears, yet so far is it of that he taketh from the Greeks their usual manner of speaking, that he also gently beareth with the Latins that had followed the greek phrase. And that which Socrates writeth in the sixth book of the Tripartite history, tendeth to this end, as though he meant that it had by unskilful men been wrongfully applied unto this matter. 
De trini. lib. two.  Yea and the same Hilary himself layeth it for a great fault to the heretics charge, that by their waywardness he is compelled, to put those things in peril of the speech of men, which ought to have been kept in the relygiousnesse of minds, plainly confessing that this is to do things unlawful, to speak that ought not to be spoken, to attempt things not licensed. A little after, he excuseth himself with many words, for that he was so bold to utter new names. For after he had used the natural names Father, Son, and Holy ghost, he addeth that what soever is sought further, is beyond the compass of speech, beyond the reach of sense, and beyond the capacity of understanding. And in an other place he saith, the happy are the bishops of Gallia, which neither had nor received nor knew any other confession, but that old and simple one, which from the time of the Apostles was received in all churches. And much like is the excuse of Augustine, that this word was wrong out of necessity by reason of the imperfection of men's language in so great a matter: not to express that which is, but that it should not be unspoken how the Father, the Son, and the Holy ghost are three. This modesty of the holy men ought to warn us, that we do not forthwith so severely like Censors, note them with infamy that refuse to subscribe and swear to such words as we propound them: so that they do it not of pride, of frowardness, or of malicious craft. But let them again consider, by how great necessity we are driven to speak so, that by little & little they may be enured with that profitable manner of speech. Let them also learn to beware, lest sith we must meet on the one side with the Arrians, on the other side with Sabellians, while they be offended that we cut of occasion from them both to cavil, they bring themselves in suspicion, that they be the disciples either of Arrius or of Sabellius. Arrius saith that Christ is God, but he muttereth that he was create, and had a beginning. He saith Christ is one with the father, but secretly he whispereth in the ears of his disciples, that he was made one as the other faithful be, although by singular prerogative. Say once that Christ is consubstantial with his father, then pluck you of his viso from the dissembler, and yet you add nothing to the scripture, Sabellius saith, that the several names, Father, Son, and Holy ghost signify nothing in God severally distinct: say that they are three: and he will cry out that you name three gods. say that there is in one essence a Trinity of persons, then shall you in one word both say, what the scripture speaketh, and stop their vain babbling. Now if any be holden with so curious superstition, that they can not abide these names: yet is there no man, though he would never so fain, that can deny but that when we hear of one, we must understand an unity of substance: when we here of three in one essence, that it is meant of the persons in the trinity. Which thing being without fraud confessed, we stay no longer upon words. But I have long ago found, and that often, that who soever do obstinately quarrel about words, do keep within them a secret poison: so that it is better willingly to provoke them, than for their pleasure to speak darkly.  
But leaving disputation of words I will now begin to speak of the matter itself. I call therefore a Person, a subsistence in the essence of God, which having relation to the other is distinguished from them with vncommunicable property. By the name of Subsistence we mean an other thing than the essence. For if the word had simply been God, and in the mean time had nothing severally proper to itself, john had said amiss, that it was with god. Where he forthwith addeth, 
john. i. ●  that God himself was the same word, he calleth us back again to the one single essence. But because it could not be with God, but that it must rest in the father: hereof ariseth that subsistence, which though it be joined to the essence with an unseparable knot, yet hath it a special mark, whereby it doth differ from it. So of the three subsistences▪ I say that each having relation to other is in property distinguished. Relation is here expressly mentioned. For when there is simple and indefinite mention made of God, this name belongeth no less to the Son and the Holy ghost, than to the Father. But when the Father is compared with the Son, the several property of either doth discern him from the other. thirdly, what soever is proper unto every of them is uncommunicable. For that which is given to the Father for a mark of difference, 
Lib. contra Traccam  can not agree with, nor be given to the Son. And I mislike not the definition of Tertullian, so that it be rightly taken, That there is in God a certain disposition or distribution, which yet changeth nothing of the unity of the essence.  
But before that I go any further, it is good that I prove the Godhead of the Son and of the Holy ghost. Then after we shall see, how they differ one from an other. Surely when the word of God is spoken of in the Scripture: it were a very great absurdity to imagine it only a fading and vanishing voice, which sent into the air, cometh out of God himself, of which sort were the oracles given to the fathers, and all the prophecies: when rather the word is mente to be the perpetual wisdom abiding with the Father, from whence all the oracles and prophecies proceeded. For as Peter testifieth, no less did the old prophets speak with the spirit of Christ, 
i Pet. ●. i●.  than did the Apostles and all they that after them did distribute the heavenly doctrine. But because Christ was not yet openly showed, we must understand that the word was before all worlds begotten of the Father. And if the Spirit was of the word, whose instruments were the prophets, we do undoubtedly gather that he was true god. And this doth Moses teach plainly enough in the creation of the world, when he setteth the word as the mean. For why doth he expressly tell, that God in creating of all his works said, Be this done, or that done: but that the unsearchable glory of god may shiningly appear in his images? The suttlenosed and babbling men do easily mock out this, with saying that the name Word, is there taken for his bidding or commandment. But better expositors are the Apostles, 
Heb. i. two.  which teach that the worlds were made by the same, and that he sustaineth them all with his mighty word. For here we see that the Word is taken for the bidding or commandment of the Son, which is himself the eternal and essential Word to the Father. And to the wise and sober it is not dark that Solomon saith, 
Ecclesi. xxiiii. xiiii  where he bringeth in Wisdom begotten of God before all worlds, and bearing rule in the creation of things, and in all the works of God. For to say that it was a certain commandment of God, serving but for a time, were very foolish and vain: where as in deed it was God's pleasure at that time to show forth his steadfast and eternal purpose, yea and some thing more secret. To which intent also maketh that saying of Christ: My Father and I do work even to this day. 
john. v. xvii.  For in saying, That from the beginning of the world he was continually working with his Father, he doth more openly declare that which Moses had more shortly touched. We gather then that the meaning of God's speaking was this, that the word had his office in the doing of things, and so they both had a common working together. But most plainly of all doth john speak, when he showeth that the same Word, which from the beginning was God with God, was together God the Father the cause of all things. For he both giveth to the word a perfect and abiding essence, 
joh. i. iii.  and also assigneth unto it some thing peculiar to itself, and plainly showeth how God in speaking was the creator of the world. Therefore as all revelations proceeding from God do well bear the name of the word of God, so ought we yet to set in the highest place that substantial word, the well spring of all Oracles, which being subject to no alteration, abideth always one and the self same with God, and is God himself.  
Here many dogs do bark against us, which when they dare not openly take from him his Godhead, do secretly steal from him his Eternity. For they say, that the word then began first to be, when God in the creation of the world opened his holy mouth. But very undiscreetly do they to imagine a certain innovacyon of the substance of God. For as those names of God that have relation to his outward work, began to be given unto him after the being of his work, as for example, this that he is called the creator of heaven and earth: so doth Godliness know or admit no name that should signify any new thing in himself to have chanced unto God. For if any should come to him from else where than in himself, than this saying of james should fail, that every good giving and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness neither shadowing by turning. Therefore nothing is less to be suffered, than to feign a beginning of that word, which both alway was God, and afterward was creator of the world. But full subtly forsooth they reason, that Moses in saying that God than first spoke, doth secretly show that there was no word in him before. Which is a most trifling argument. For it followeth not, because a thing at some one certain time beginneth to be showed openly, that therefore it had never any being before. But I conclude far otherwise and say: seeing that in the same moment that God said, 
Goe i. iii,  let light be made, the power of the word appeared and showed itself: the same word was long before. But if a man ask how long before, he shall find no beginning. For he appointed no certain space of time when himself said: 
Ioh, xvii. v,  Father glorify me with the glory which I had with thee before the world was. And this thing john also left not untouched, because he first showeth that in the beginning the word was with God, before that he cometh to the creation of the world. We say therefore again, that the word which was conceived of God before any beginning of time, was continually remaining with him. Whereby both his eternity, true essence, and Godhead is proved.  
Although I do not yet touch the person of the Mediator, but do defer it to that place where we shall specially entreat of the Redemption: yet because it ought to be certainly holden without controversy among all men, that Christ is the same Word clad with flesh, in this place will be very fit to recite all those testimonies that prove christ to be God. 
ps, xlv, vi,  When it is said in the xlv Psalm, thy throne O God is for ever and ever: the jews do cavil and say, that the name Elohim is also applied to the Angels and sovereign powers. But in all the Scripture there is not a like place, that raiseth an eternal throne to any creature. For he is here not simply called God, but also the eternal Lord. Again, this tittle is given to none but with an addition, 
E●o. seven. i  as it is said: that Moses shallbe for a God to Pharaoh. Some read it in the Genitive case which is very foolish. I grant in deed that oftentimes a thing is called Divine or of God, that is notable by any singular excellence: but here by the tenor of the text it appeareth, that such a meaning were hard and forced, and will not agree. But if their scubbornesse will not so yield: In isaiah is very plainly brought in for all one both Christ and God, and he that is adorned with the sovereign power, which is properly belonging to God alone. This (saith he) is the name whereby they shall call him, 
Esa. i●. vi  the strong God, the Father of the world to come etc. Here the jews bark again, and turn the text thus: this is the name whereby the strong God the father of the world to come shall call him: so that they leave this only to the Son to be called the Prince of peace. But to what purpose should so many names of addition in this place be heaped upon God the Father, seeing it is the purpose of the Prophet to adorn christ with such special notes as may build our Faith upon him? Wherefore it is out of doubt that he is here in like sort called the strong God, as he is a little before called immanuel. 
jer. xxiii. ●ii.  But nothing can be found plainer than that place of Hieremie where he sayeth, that this shall be the name whereby the seed of David shall be called jehovah our righteousness. For where the jews themselves do teach, that all other names of God are but adjective names of addition, and that this only name jehovah which they call unspeakable is a substantive name to express his essence: we gather that the Son is the only and eternal God, 
Esa. xlii. viii.  which saith in an other place that he will not give his glory to an other. But here also they seek to scape away because that Moses gave that name to the Altar that he bilded, and Ezechiel gave it to the new city Jerusalem. But who doth not see that the Altar was builded for a monument that God was the advancement of Moses. And that Jerusalem is not adorned with the name of God, but only to testify the presence of God? For thus sayeth the Prophet. The name of the city from that day shallbe jehovah there. 
Ez. xlviii xxxv. Ero. xvii xv. ●●r. xxxvi xvi.  And Moses saith thus. He bilded an altar and called the name of it, jehovah my exaltation. But more business ariseth by an other place of Hieremie, where the same tittle is applied to Jerusalem in these words: this is the name whereby they shall call her jehovah our righteousness. But this testimony is so far from making against the truth which we defend, that it rather confirmeth it. For whereas he had before testified that Christ is the true jehovah from whom floweth righteousness, now he pronounceth that the church shall so verily feel the same, that she may gloriously use the very name itself. And so in the first place is set the fountain and cause of righteousness, in the other the effect.  
Now if this do not satisfy the jews, that jehovah is so oft presented in the person of an Angel, I see not with what cavillations they can mock it out. It is said that the Angel appeared to the holy fathers: and the same Angel challengeth to himself the name of the eternal God. 
Iu. vi. seven  If any take exception and say, that this is spoken in respect of the Person that he representeth: this knot is not thus loosed. 
Iu. xiii. xvi.  For being a servant he would not suffer Sacrifice to be offered to him and take from God his due honour. But the Angel refusing to eat bread, commandeth Sacrifice to be offered to jehovah. And then he proveth that himself in deed was the same jehovah, and therefore Manoah and his wife by this token did gather, that they had seen not an only Angel but God. And thence came it that he said: we shall die because we have seen God. And when his wife answereth, if jehovah would have slain us, he would not have received Sacrifice at our hands: in this she doth confess that he was God which before was called the Angel. Beside this, the answer of the Angel himself taketh away all doubt of it, saying: why dost thou ask me of my name, which is marvelous? So much the more detestable was the wickedness of Seruetto, when he affirmed that God never appeared to Abraham and the other fathers, but that an Angel was worshipped in place of him. But truly and wisely have the true teaching doctors of the Church expounded, that the same principal Angel was the word of God, which then as aforehand began to execute the office of mediator. For though he was not yet clothed with flesh, yet he came down as a mean between God and men, to come more familiarly to the faithful. Therefore his nigh communicating himself made him to be called an Angel: yet still in the mean time he retained that which was his own, to be the God of unspeakable glory. 
Ose. xii. v  Thesame thing meaneth Oseas, which after he had recited the wraftling of jacob with the Angel, sayeth: jehovah the God of hosts, jehovah, worthy of memory is his name. Here again Seruetto carpeth, that God did bear the person of an Angel. As though the Prophet did not confirm that which Moses had said: why dost thou ask me of my name? And the confession of the holy patriarch doth sufficiently declare that he was not a created Angel, but one in whom the full godhead was resident, 
Goe xxxii. xxix. i Cor. x. iiii. zach. two. iii  when he said: I have seen God face to face. And for this cause Paul sayeth, that christ was guide of the people in the wilderness. For though the time was not yet come of his abacement: yet that eternal word showed a figure of that office to which he was appointed. Now if the second Chapter of zachary be weighed without contention, the Angel that sent an other Angel was by and by pronounced to be the God of hosts, and to him is sovereign power ascribed. I omit innumerable testimonies on the which our Faith safely resteth, although they do not much move the jews. For when it is said in isaiah. Behold this is our God, 
Es xxv. ix  this is jehovah, we shall wait upon him, and he shall save us, they that have eyes may see, that herein is meant God which riseth up for the salvation of his people. And these vehement demonstrations twice repeated suffer it to be drawn no otherwhere but to Christ. And yet plainer and fuller is the place of Malachi where he promiseth that he shall come the Lord that was the desired, 
Mal. iii. i.  to his own temple. But to none but to the only sovereign God was the temple dedicate, which temple yet the Prophet doth claim for Christ. Where upon followeth that Christ is the same God that was ever honoured among the jews.  
As for the new testament, it swerveth with innumerable testimonies, therefore we must travail rather shortly to choose out few, than largely to heap up all. For though the Apostles speak of him since he was now become the Mediator in flesh: yet all that I shall bring forth shall aptly serve to prove his godhead. first this is worthy to be singularly marked, that those things which were before spoken touching the eternal God, the Apostles do show that they are either already performed, or hereafter to be performed in Christ. For where isaiah prophesieth that the Lord of hosts shallbe to the jews and Israelites a strombling stone and a rock to fall upon: 
Esa, viii, xiiii, Rom, ix, xxiii. Ro. xiiii. x. Esa. iv. xxiii.  Paul affirmeth that the same is fulfilled in Christ. Therefore he declareth him to be the Lord of hosts. Likewise in an other place. We must all (saith he) ones be brought to appear before the judgement throne of Christ. For it is written, to me shall all knees bow, and to me shall all tongues swear. Seing God in isaiah speaketh this thing of himself, and Christ in deed performeth it in himself, it followeth that he is the self same God whoes glory may not be withdrawn to an other. And that thing which writing to the Ephesians he allegeth out of the Psalms, is evident that it can be applied to none but to God alone. 
Ephe. iiii v●ii. Psa. lvii. nineteen.  Ascending on high he hath carried captivity captive, meaning that such ascending was in shadow showed, when God in notable victory against foreign nations did show forth his power, but he declareth that in Christ it was more fully performed. So John testifieth that it was the glory of the Son that was revealed to isaiah by a vision, 
john. i. xiiii. Esa. vi.i.  whereas in deed the Prophet himself writeth that the majesty of God appeared unto him. And it is evident that those things which the Apostle writing to the hebrews applieth to the Son, are the plain titles of God. as: Thou Lord in the beginning didst lay the foundations of heaven and earth. 
Heb. i.x. and vi  etc. Again worship him all ye his Angels. And yet he abuseth not those tittles when he draweth them to Chryst. For all those things that are spoken of in those Psalms, he himself alone hath fulfilled. For it was he that rose up and had mercy on Sion. It was he that claimed to himself the kingdom of all the nations and islands. 
john. i.i.  And why should John stick to apply the majesty of God to christ which in his preface had said that the word was alway God? Why should Paul fear to set christ in the judgement throne of God, 
two. Cor. x. Ro. ix. v.  having before with so open proclamation declared his Godhead, where he said that he was God blessed to the end of Worlds? And to make appear, how well he agreeth in this point with himself, in an other place he wryleth that christ is God openly showed in the flesh. If he be God to be praised to the end of worlds, 
i Tim. iii xvi.  than he is the same he to whom in an other place he affirmeth all glory and honour to be due. And thus he hideth not, but plainly crieth out, that he would have counted it no robbery if he had showed himself equal with God, 
i Timo. ixvii. Phi. two. vi  but that he willingly abaced himself. And that the wicked should not carp that he is some made GOD, John goeth further and saith. He is the true God & the eternal life. Although it ought abundantly to satisfy us, 
joh. v. xx  that he is called God, specially of that witness which expressly affirmeth unto us that there are no more gods but one. 
1. Cor. viii. u.i. Tim. iii xvi. Act. xx. xxviii. joh. xx. xxviii.  That same witness is Paul, which saith thus. How many soever be called gods either in heaven or in earth, to us there is but one God from whom are all things. When we hear of the same mouth, that God was openly showed in the flesh, that God with his own blood purchased the church to himself: why should we imagine a second God which he himself acknowledgeth not? And it is no doubt that all the godly were of the same meaning. Likewise Thomas in protesting him to be his Lord and his God, doth profess that he is that only one God whom he had always worshipped.  
Now if we esteem his Godhead by the works that in the Scripture are ascribed unto him, it shall thereby more evidently appear. For when he said that from the beginning he was thetherto working with his father: 
joh. v. xvii,  the jews which were most dull in understanding of all his other sayings, yet then perceived that he took upon him the power of God. And theretore, as john telleth, they sought the more to kill him, because he did not only break the Sabbat, but also did call God his father, making himself equal with God. How dull shall we be then, if we do not perceive that his godhead is herein plainly affirmed? And truly to order the world with providence and power, and to govern all things with the authority of his own might, which the Apostle ascribeth unto him, 
Hie. i. iii.  belongeth to none but only the creature. And he not only enterparteneth the government of the world with his Father, but also all other offices which can not be made common to God with his creatures. The Lord crieth out by the Prophet: I am he, I am he, that do away thine offences for mine own sake. 
Esa. xliii. xxv. Ma. ix, vi  According to the meaning of this sentence when the jews thought that wrong was done to god for that Christ did forgive sins, Christ not only affirmed in words but also proved by miracle that this power belonged unto himself. We see therefore that he hath, not the ministration, but the power of forgiveness of sins, which the Lord sayeth he will not suffer to pass away from himself to any. What shall we say of searching and piercing the secret thoughts of hearts? 
Math. ix. iiii.  is it not the property of god alone? But the same had christ: whereby is gathered that he is God.  
Now, in his miracles how plainly and clearly doth he appear? And though I grant that as well the Prophets as the Apostles did equal and like miracles to these that he did: yet this great difference is there, that they by their ministration disposed the gifts of God, he showed forth his own power. He used sometime prayer, to the end to give glory unto his Father. But we see for the most part his own power showed unto us. And how could it otherwise be but that he was the very author of miracles that by his own authority gave power to other to deal miracles abroad? For the Evangelist declareth that he gave power to the Apostles to raise up the dead, 
Mat. x. viii. Mar, three xv. and vi. seven.  to heal the leprous, to cast out devils. etc. And the so used the ministration thereof that they sufficiently showed that this power came not from else where but from Christ. 
●et. three vi. john. v. xxxvi. and x. xxxvii. and. xiiii.xi.  In the name of jesus Christ (saith Peter) Rise and walk. If is therefore no marvel if Christ alleged his miracles to confounded the unbelievingness of the jews: forasmuch as they were such as being done by his own power did give a most plain testimony of his godhead. If else where then in God there is no salvation, no righteousness, no life: and christ containeth all these things in him, surely he is thereby declared to be God. And no man can object against me and say, that life and salvation is poured into him by God: for it is not said that he received salvation but that he is salvation himself. And if none be good but only God: how can he be only man, being I will not say good and just, but self goodness and justice? Yea from the first beginning of the creation as the evangelist witnesseth in him was life: and he even then being life was the light of men. 
Mat. nineteen. xvii. joh. i. iiii. Ioh xii. i.i. Esa. xxvi. xvi. Es. xi. x. Rom. x xi ●. xu.xii.  Wherefore being supported with such proofs we are bold to repose our faith and hope in him: when yet we know that it is an ungodliness that robbeth God for any man to fasten his confidence in creatures. Believe ye in God? sayeth he. Believe then also in me. And so doth Paul expound those two places of Esay. Whosoever trusteth in him shall not be put to shame. Again. Out of the root of Isai shall he come that shall rise to rule peoples, in him the nations shall trust. And why should we seek out more testimonies of Scripture for this matter, when we so often meet with this sentence? He that believeth in me hath everlasting life. Moreover the invoration which hangeth upon Faith belongeth also to him, which yet is proper to the majesty of God if he have any thing at all proper to himself. 
Io. two. xxxii ●r. xviii, x.  For one Prophet sayeth: whosoever calleth upon the name of jehova shallbe saved: and an other sayeth a most strong tour is the name of jehovah: to it the righteous shall flee and he shallbe saved, but the name of christ is called upon for salvation: 
Ac●. seven lix. Act. ix. xiii  it followeth therefore that he is jehovah. As for invocation, we have an example of it in Stephen, when he sayeth, Lord jesus receive my spirit. Again in the whole church, as Ananias testifieth in the same book. Lord (sayeth he) thou knowest how great evils this man hath done to thy Saints that call upon thy name. And that it may be more plainly understanded that the whole fullness of the Godhead doth corporally dwell in christ, 
●. Cor●. two.  the Apostle doth confess that he brought no other doctrine among the Corinthians but the knowledge of him, and that he preached no other thing but that knowledge. What, I pray you, and how great a thing is this, that the name of the Son only is preached unto us whom he willeth to glory in the knowledge of himself alone? 
Hie. ix. xxiiii.  Who dare say that he is but a creature, of whom the only knowledge is our whole glory? Beside that, the salutations set before the epistles of Paul, wish the same benefits from the Son which they do from the Father, whereby we are taught not only that those things which the Father giveth us do come unto us by his intercession, but also by community of power, he is the author of them. Which knowledge by practice is without doubt more certain and perfect than any idle speculation. For there the godly mind doth behold God most present, and in manner handle him where it feeleth itself to be quickened, lightened, saved, justified and sanctified.  
Wherefore out of the same fountains we must fetch our mean of proving to confirm the Godhead of the Holy ghost. 
Gen. i two.  Very plain is the testimony of Moses in the history of the creation, that the spirit of God was upon the depths, or upon the unfashioned heap: because he showeth that not only the beauty of the world that is now to be seen is preserved by the power of the Spirit, but ere this beauty was added, the Spirit was then busied in preserving that confused lump of things. 
Es. xlviii xvi.  And that saying of isaiah cannot be cavilled against. And now jehovah and his Spirit hath sent me. For he communicateth with the Holy ghost his chief power in sending of Prophets. Whereby appeareth the divine majesty of the Holy ghost. But our best proof, as I have said, shallbe by familiar use. For that which the Scriptures impute unto it, is far from the property of creatures, and such a thing as we ourselves do learn by assured experience of godliness. For he it is that being each where poured abroad, doth sustain and giveth growing and life to all things in heaven and in earth. And by this point he is proved to be none of the number of creatures, for that he is not comprehended within any bounds: but by pouring his lively force into all things to breath into them life and motion, this is the very work of God. Moreover if regeneration into an incorruptible life be better and more excellent than any present quickening: what shall we judge of him from whose power the same proceedeth? And that he is the author of regeneration, not by a borrowed, but by his own force, the Scripture in many places teacheth: and not of that only, but also of the immortality to come. Finally, as unto the Son, so unto him also are applied all those offices that are most of all properly belonging to the Godhead. 
i Cor. two. x i, cor, xii, x Ex, iiii, xi  For he searcheth the deep secrets of God, wherewith none of all the creatures is of counsel. He giveth wisdom and skill to speak, whereas yet the Lord pronounceth to Moses that it is only his work to do it. So by him we come to a partaking of God, so that we may feel his power as it were working life in us. Our justification is his work. From him is power, sanctification, truth, grace, and what good thing soever may be thought of, because it is the Holy ghost only from whom proceedeth all kind of gifts. For that sentence of Paul is right worthy to be noted. Although there be diverse gifts, and manifold and sundry is the distribution of them, yet is there but one holy Spirit: because he maketh him not only the original or beginning, but also the author. Which a little after is more plainly expressed in these words. 
i, cor, xii, xi,  One and the same Spirit distrybuteth all things as he will. For if he were not some thing subsisting in God, he would not attribute unto him choice of mind and will. Therefore most evidently doth Paul give to the Holy ghost divine power, and showeth that he is substantially resident in God.  
And the Scripture itself, when it speaketh of him, forbeareth not the name of God. For Paul hereby gathereth that we are the temple of God, 
i, cor, iii, xvii. and vi, nineteen, two, Cor, vi xvi.  because his spirit dwelleth in us: which thing is not lightly to be passed over. For whereas God so often promiseth that he will choose us for a temple to himself, that promise is no other way fulfilled, but by his spirit dwelling in us. Surely, as Augustine very well sayeth: if we were commanded to make unto the Holy ghost a temple of timber and stone, 
August ad. Max iminum. Ep. lxvi  because such worship is due to God only, it were a clear argument that he is God: now therefore how much clearer is this, that we ought, not to make a temple, but ourselves to be a temple for him? And the Apostle himself calleth us sometime the temple of God, sometime the temple of the Holy ghost, both in one meaning. And Peter reprehending Ananias for that he had lied to the Holy ghost, 
Act. v. iii. Esa. vi. ix Act. xxviii xxv.  said that he lied not unto men but unto God. And where Esay bringeth in the Lord of hosts speaking, Paul teacheth that it is the Holy ghost that speaketh. Yea where commonly the Prophets say, that the words which they utter are the words of the Lord of hosts, Christ and the Apostles do refer them to the Holy ghost. Whereby it followeth that he is the true jehovah that is the chief author of prophecies. Again where God complaineth that he was provoked to wrath by the stubborness of his people, in stead of that Esay saith that his holy Spirit was grieved. 
Esa. xliii. x. Mat. xii. thirty. Mark. iii. ●●●. Luk. x●●●  Last of all, if blasphemy against the Holy ghost be not forgiven in this world nor in the world to come, whereas he may obtain pardon that hath blasphemed against the son: his divine maiesti is here plainly proved, the offence or diminishment whereof is an unpardonable crime. I do wittingly and of purpose omit many testimonies that the ancient writers have used. 
〈◊〉. x●xiii. v●.  They have thought it a marvelous meet place to allege out of David: with the word of the Lord the heavens were established, and all the power of them with the spirit of his mouth, to prove that the world was no less the work of the Holy ghost than of the Son. But forasmuch as it is commonly used in the Psalms to repeat one thing twice: 
Es. xi. iiii.  & in Esay the spirit of his mouth is as much to say as his word, that reason is very weak. Therefore I thought good to touch a few such things as godly minds might sound rest upon.  
And as God hath more plainly disclosed himself by the coming of Christ, so is he also in the three Persons become more familiarly known. But of all the testimonies let this one suffice us for this present. Paul so knitteth these three together, 
Ep. iiii. v.  God, Faith, & Baptism, that he reasoneth from the one to the other in this manner. Because there is but one Faith, he thereby showeth that there is but one God. And because there is but one god, he thereby proveth that there is but one Faith. Therefore if we be entered into the Faith and religion of one God by baptism: we must needs think him the true God in whose name we are baptized. And it is not to be doubted, but that in this solemn protestation, Christ meant to testify that the perfect light of Faith was already delivered, when he said: 
Mat. xx 〈…〉.  baptize them in the name of the Father and of the Son & of the Holy ghost. For it is as much in effect as to be baptized in the name of the one god, which with perfect brightness hath appeared in the Father, the Son & the Holy ghost. Whereby is evident that in the essence of God abide three Persons in which the one God is known. And surely, forasmuch as our Faith ought not to look hither and thither, nor diversly to wander about, but to have regard to the one God, to be applied to him, and to stick fast in him: it is hereby easily proved, that if there be diverse kinds of faith, there must also be many Gods. Now whereas baptism is a Sacrament of faith: it proveth unto us the unity of God, because it is but one. And hereof also followeth, that it is not lawful to be baptized but into one God, because we embrace the Faith of him, into whose name we are baptized. What meant Christ then, when he commanded to be baptized, in the name of the Father, the Son, and the Holy ghost, but that we ought with one Faith to believe in the Father, Son, and the Holy ghost? Therefore sith this remaineth certain, that there is but one God, and not many, we determine that the word and the Spirit are nothing else but the very self essence of God. And very foolishly did the Arrians prate, which confessing the godhead of the Son did take from him the substance of God. And such a like rage vexed the Macedonians, which would have to be understanded by the Spirit, only the gifts of grace that are poured forth into men. For as wisdom, understanding, prudence, fortititude, fear of God do proceed from him: so he only is the spirit of wisdom, prudence, fortitude, and godliness. Yet is not he divided according to the distribution of his graces: but how ●oeuer they be diversely dealt abroad, 
i Cor. xii. xi.  yet he remaineth one and the same, as the Apostle saith.  
Again, there is showed in the Scriptures a certain distinction of the Father from the Word, and of the word from the Spirit. In discussing whereof, how great religiousness and sobriety we ought to use, the greatness of the mystery itself doth admonish us. And I very well like that saying of Gregory Nazianzene: 
In sermo ne ●e sacro bap●ismo.  I can not think upon the one, but by and by I am compassed about with the brightness of the three: And I can not severally discern the three, but I am suddenly driven back to one. Wherefore let it not come in our minds once to imagine such a Trinity of Persons as may hold our thought withdrawn into severalties, and doth not forthwith bring us again to that unity. The names of Father, Son, and Holy ghost, do prove a true distinction, that no man should think them to be bare names of addition, whereby God according to his works is diversly entitled: but yet it is a distinction, not a division. The places that we have already cited, do show that the Son hath a property distinct from the Father, because the word had not been with God, if he had not been an other thing than the Father: neither had he had his glory with the Father, but being distinct from him. Likewise he doth distinguisshe himself from the Father, when he saith, that there is an other which beareth him witness. 
john. v. iii ●. viii. xvi.  And for this purpose maketh that which in an other place is said, that the Father created all things by the word, which he could not, but being after a certain manner distinct from him. Moreover the Father came not down into the earth, but he that came out from the Father. The Father died not, nor roase again, but he that was sent by him. Neither yet did this distinction begin at the taking of flesh: 
john. i. xviii.  but it is manifest that he was also before, the only begotten in the bosom of the Father. For who can abide to say, that then the Son entered into the bosom of the father, when he descended from heaven to take manhood upon him? He was therefore before in the bosom of the Father, and enjoyed his glory with the Father. 
joh. xiiii. vi.xu.xxvi.  As for the distinction of the Holy ghost from the Father, Christ speaketh of it when he saith, that it proceedeth from the Father. And how oft doth he show it to be an other beside himself? as when he promiseth that he will send an other confortoure, 
joh. xiiii. xvi.  and often in other places.  
But to borrow similitudes from matters of men, to express the force of this distinction. I know not whether it be expedient. In deed the old fathers are wont so to do sometime: but withal they do confess, that what soever they bring forth for like, doth much differ. For which cause I am much afraid to be any way bold, lest if I bring forth any thing unfitly, it should give occasion either to the malicious to cavil, or to the unskilful to be deceived. Yet such distinction as we have marked to be set out in scriptures, it is not good to have left unspoken. And that is this, that to the Father is given the beginning of working, the fountain and spring of all things: to the Son wisdom, counsel, and the very disposition in the doing of things: to the Holy ghost is assigned power & effectual working. And although eternity belong unto the Father, and eternity to the Son and to the Holy ghost also, for as much as God could never have been without his wisdom & power, & in eternity is not to be sought, which was first or last: yet this observation of order is not vain or superfluous, wherein the Father is reckoned first, and then of him the Son, and after of them both the Holy ghost. For every man's mind of itself inclineth to this, first to consider God, than the wisdom rising out of him, and last of all the power wherewith he putteth the decrees of his purpose in execution. In what sort the Son is said to be of the Father only, and the Holy ghost both of the Father and the Son, is showed in many places, but nowhere more plainly than in the viii chapter to the romans, where the same Spirit is without difference sometime called the Spirit of Christ, & sometime of him that raised up Christ from the dead: and that not without cause. For Peter doth also testify that it was the Spirit of Christ wherewith the Prophets did prophecy, where as the Scripture so often teacheth, that it was the Spirit of God the Father.  
Now this distinction doth so not stand against the single unity of God, that thereby we may prove that the Son is one God with the father, because he hath one Spirit with him, and that the Holy Spirit is not a thing divers from the Father & the Son. For in each Hypostasis is understanded the whole substance, with this that every one hath his own property. The Father is whole in the Son, 
joh. xiiii. x.  & the Son is whole in the Father, as himself affirmeth. I am in the Father, and the Father is in me. And the Ecclesiastical writers do not grant the one to be severed from the other by any difference of essence. 
August. home, de tempori. xxxviii.  By these names that betoken distinction (saith Augustin) that is meant whereby they have relation one to an other, and not the very substance whereby they are all one. By which meaning are the sayings of the old writers to be made agree, which otherwise would seem not a little to disagree. For sometime they say that the Father is the beginning of the Son, and sometime that the Son hath both godhead and essence of himself, 
De trinit●re & coll. ad pascencium epistol. clxxvii.  and is all one beginning with the Father. The cause of this diversity Augustine doth in an other place well and planelye declare, when he sayeth: CHRIST having respect to himself, is called God, and to his Father is called the Son. And again▪ the Father as to himself is called God, 
Cyrillus de trinit. li.vii. idem li.iii. ●ialog. Augusti. in ps. cir. & tract. in johan. xxxix. et psal lxviii  as to his Son is called the Father, where having respect to the Son he is called the Father, he is not the Son: & where as to the Father he is called the Son, he is not the Father: and where he is called as to himself the Father, and as to himself the Son: it is all one God. Therefore when we simply speak of the Son: without having respect to the Father, we do well and properly say, that he is of himself: and therefore we call him but one beginning: but when we make mention of the relation between him and his Father, than we rightly make the Father the beginning of the Son. All the whole fifth book of Augustine concerning the Trinity doth nothing but set forth this matter. And much safer it is to rest in that relation that he speaketh of, than into suttletle piercing unto the high mystery to wander abroad by many vain speculations.  
Let them therefore that are pleased with soberness, & contented with measure of Faith, shortly learn so much as is profitable to be known: that is, when we profess that we believe in one God, under the name of God, we understand the one only and single essence in which we comprehend three Persons or hypostases. And therefore so oft as we do indefinitely speak of the name of God, we mean no less the Son and the Holy ghost than the Father. But when the Son is joined to the Father, then cometh in a relation, and so we make distinction between the Persons. And because the properties in the Persons bring an order with them, so as the beginning and original is in the Father: so oft as mention is made of the Father and the Son, or the Holy ghost together, the name of God is peculiarly given to the Father. By this mean is retained the unity of the essence, and regard is had to the order, which yet doth minish nothing of the godhead of the Son and of the Holy ghost. And where as we have already seen that the Apostles do affirm, that the Son of God is he, whom Moses and the prophets do testify to be jehovah the Lord, we must of necessity alway come to the unity of the essences. Wherefore it is a detestable sacrilege for us to call the Son a several God from the Father, because the simple name of God, doth admit no relation, and God in respect of himself can not be said to be this or that. Now, 
i Cor. xii. ix.  that the name of jehovah the Lord indefinitely taken is applied to Christ, appeareth by the words of Paul, where he saith: Therefore I have thrice prayed the Lord, because that after he had received the answer of Christ. My grace is sufficient for thee: he sayeth by and by, that the power of Christ may dwell in me. It is certain that the name Lord is there set for jehovah, and therefore to restrain it to the person of the Mediator were very fond and childish, for somuch as it is an absolute sentence that compareth not the Father with the Son. And we know that after the accustomed manner of the Greeks, the Apostles, do commonly set the word Kyrios, Lord, in stead of jehovah. And, not to fetch an example far of, Paul did in no other sense pray to the Lord, 
〈◊〉 two. xvi joel. two. xxviii.  than in the same sense that Peter citethe the place of joel: who soever calleth upon the name of the Lord shall be saved. But where this name is peculiarly given to the Son, we shall see that there is an other reason thereof, when we come to a place fit for it. Now it is enough to have in mind, when Paul had absolutely prayed to God, he by and by bringeth in the name of Christ. Even so is the whole God called by Christ himself the Spirit. For there is no cause against it, but that the whole essence of God may be spiritual, wherein the Father, the Son, and the Holy ghost be comprehended. Which is very plain by the Scripture. For even as there we hear God to be made a Spirit: so we do here the Holy ghost, for so much as it is an Hypostasis of the whole essence, to be called both God, and proceeding from God.  
But for as much as Satan, to the end to root out our Faith, hath always moved great contentions, partly concerning the divine essence of the Son, and of the Holy ghost, and partly concerning their distinction of persons. And as in a manner in all ages he hath stirred up wicked spirits to trouble the true teachers in this behalf: so at this day he travaileth out of the old embres to kindle a new fire: therefore here it is good to answer the perverse foolish errors of some. Hitherto it hath been our purpose, to lead as it were by the hand those that are willing to learn, and not to strive hand to hand with the obstinate and contentious. But now the truth which we have already peaceably showed, must be rescued from the cavillations of the wicked. All be it my chief travail shall yet be applied to this end, that they which give gentle and open ears to the word of God, may have whereupon steadfastly to rest their foot. In this point, if anywhere at all in the secret mysteries of Scripture, we ought to dispute soberly, and with great moderation, and to take great heed that neither our thought nor our tongue proceed any further than the bounds of God's word do extend. For how may the mind of man by his capacity define the immeasurable essence of God, which never yet could certainly determine how great is the body of the Son, which yet he daily seeth with his eyes? yea how may she by her own guiding attain to discuss the substance of God, that can not reach to know her own substance? Wherefore let us willingly give over unto God the knowledge of himself. 
Hila. li. pri. de Trinitate.  For he only, as hilary saith, is a convenient witness to himself, which is not known but by himself. We shall give it over unto him, if we shall both conceive him to be such as he hath opened himself unto us, and shall not else where search to know of him, than by his own word. There are to this end written five homilies of chrysostom against the Anomei. Yet the boldness of Sophisters could not be restrained by them from babbling unbridledly. For they have behaved themselves in this behalf no whit more modestely than they are wonted in all other. By the unhappy success of which undiscretion, we ought to be warned to take care that we bend ourselves to travail in this question rather with tractable willyngnesse to learn, than with sharpness of wit, and never have in our mind either to search for God any where else than in his holy word, or to think any thing of him, but having his Word going before to guide us, or to speak any thing but that which is taken out of the same word: The distinction that is in the one godhead of the Father, the Son, and the Holy ghost, as it is very hard to know, so doth it bring more business and comberance to some wits than is expedient. Let them remember that the minds of men do entre into a maze when they follow their own curiosity, and so let them suffer themselves to be ruled with the heavenly oracles, how soever they can not attain the height of the mystery.  
To make a register of the errors, wherewith the pureness of Faith in this point of doctrine hath in times passed been assailed, were to long and full of unprofitable tediousness: and the most part of heretics have to attempted to overwhelm the glory of God with gross doting errors, that they have thought it enough for them to shake and trouble the unskilful. And from a few men have sprung up many sects, whereof some do tear in sunder the essence of God, some do confound the distinction that is between the Persons. But if we hold fast that which is already sufficiently showed by the Scripture, that the essence of the one God which belongeth to the Father, the Son, and the Holy ghost, is single and undivided. Again, that the Father by a certain property differeth from the Son, and the Son from the holy ghost: we shall stop up the gate not only against Arrius and Sabellius, but also the other old authors of errors. But because in our time there be risen up certain phreneti●e men, as Seruetto and other like, which have encumbered all things with new deceits: It is good in few words to discuss their falsehoods. The name of the Trinity was so hateful, yea so detestable to Seruetto, that he said, that all the Trinitaries, as he called them, were utterly godless. I omit the foolish words that he had devised to rail withal. But of his opinions this was the sum. That God is made Tripartite, when it is said, that there abide three Persons in his essence, and that this Trinity is but a thing imagined, because it disagreeth with the unity of God. In the mean time the Persons he would have to be certain outward conceptions of Form, which are not truly subsisting in the essence of God, but do represent God unto us in this or that fashion. And at the beginning that there was in God nothing distinct because ones the word and the Spirit were all one: but sins that Christ arose God out of God, the Holy ghost sprung also an other God out of him. And though sometime he colour his follies with allegories, as when he saith, that the eternal word of God was the Spirit of Christ with God, and the bright shining of his form. Again, that the Holy ghost was the shadow of the godhead, yet afterward he bringeth the godhead of them both to nothing, affirming that after the rate of distribution there is both in the Son and in the Holy Spirit a part of God, even as the same Spirit in us, and also in wode and stones is substantially a portion of God. What he babbleth of the Person of the Mediator, we shall hereafter see in place convenient. But this monstrous forged devise, that a Person is nothing else but a visible form of the glory of God, needeth no long confutation. 
joh. i. ●  For where as john pronounceth, that the Word was GOD before the World was yet create, he maketh it much differing from a conception of Form. But if then also, yea and from farthest Eternity of time, that Word which was God was with the Father, and had his own proper glory with the Father, he could not be an outward or figurative shining: but it necessarily followeth that he was an hypostasis that did inwardly abide in God. And although there be no mention made of the spirit, but in the History of the creation of the world: yet he is not there brought in as a shadow, but an essential power of God, when Moses showeth that the very unfashioned lump was sustained in him. 
Gen. i two.  Therefore it then appeared, that the eternal Spirit was always in God, when he preserved and sustained the confused matter of heaven and earth, until beauty and order were added unto it. Surely he could not yet be an image or representation of God as Seruetto dreameth. But in other points he is compelled more openly to disclose his wickedness, in saying that God by his eternal purpose appointing to himself a visible Son, did by this mean show himself visible. For if that be true, there is no other godhead left unto Christ, but so far as he is by the eternal decree of God ordained his Son. Moreover he so transformeth those imagined shapes that he sticketh not to feign new accidents in God. But this of all other is most abominable, that he confusely myngleth as well the Son of God, as the Holy ghost, with all creatures. For he plainly affirmeth, that there be parts and partitions in the Essence of God, of which every portion is God. And namely he saith, that the Spirits of the Faithful are coeternal and consubstantial with God: albeit in an other place he assigneth the substantial Deity, not only to the soul of man, but also to other creatures.  
Out of this sink came forth an other like monster. For certain lewd men meaning to escape the hatred and shame of the wickedness of Seruetto, have in deed confessed, that there are three persons, but adding a manner how: that the Father which truly and properly is the one only God, in forming the Son and the Holy ghost, hath powered his godhead into them. Yea they forbear not this horrible manner of speech, that the Father is by this mark distinguished from the Son and the Holy ghost, that he is the only essentiatour or maker of the essence. First they pretend this colour, that Christ is each-where called the Son of God: where of they gather, that there is none other properly God but the Father. But they mark not, that though the name of God be also common to the Son, yet by reason of pre-eminence it is sometime given to the Father only, because he is the fountain and original of the Deity, and that for this purpose, to make the single unity of the essence to be thereby noted. They take exception and say: If he be truly the Son of God, it is inconvenient to have him reckoned the Son of a Person. I answer that both are true: that is, that he is the Son of God, because he is the Word begotten of the Father before all worlds (for we come not yet to speak of the Person of the Mediator) and yet for explications sake we ought to have regard of the Person, that the name of God simply be not taken, but for the Father only. For if we mean none to be God but the Father, we plainly throw down the Son from the degree of God. 
Esa. vi.i. joh. xii. xii. Esa. viii. x.iii. Rom. ix. xxxiii. Esa. xlv. xxiii.  Therefore so oft as mention is made of the godhead, we must not admit a comparison between the Son and the Father, as though the name of God did belong only to the Father. For truly the God that appeared to isaiah was the true and only God, and yet john affirmeth that the same was Christ. And he that by the mouth of Esay testified, that he should be a stumbling stone to the jews, was the only God: and yet Paul pronounceth that the same was Christ. He that trieth out by isaiah, I live, and to me all knees shall bow, is the only God: 
Esa. xlv xiiii. Ro. xiiii. xi. Heb. i.x. Psal. cum: xxvi: Ps. x●vii. seven.  and yet Paul expoundeth that the same was Christ. For this purpose serve the testimonies that the Apostle reciteth: Thou O God haste laid the foundations of heaven and earth. Again, let all the angels of God worship him, which things belong to none, but to the only God. And yet he saith, that they are the proper titles of Christ. And this cavillation is nothing worth, that that is given to Christ, which is proper to God: because Christ is the shining brightness of his glory. For because in each of these places is fet the name of jehovah, it followeth, that it is so said in respect that he is God of himself. For if he be jehovah, it can not be denied that he is the same God that in an other place crieth out by isaiah: 
Esa. xliiii vi. jere. x. xi  I, I am, and beside me there is no God. It is good also to consider that saying of Hieremie: The gods that have not made the heaven and earth, let them perish out of the earth that is under the heaven. Where as on the other side we must needs confess, that the Son of God is he, whose godhead is oft proved in isaiah by the creation of the world. And how can it be that the Creator, which giveth being to all things, shall not be of himself, but borrow his being of an other. For who soever saith that the Son was essentiate or made to be of his Father, denieth that he is of himself. But the Holy ghost saith the contrary, naming him jehovah. Now if we grant that the whole essence is in the Father only, either it must be made partable, or be taken from the Son, and so shall the Son be spoiled of his essence, and be a God only in name and title. The essence of God, if we believe these triflers: belongeth only to the Father, for as much as he is only God, and is the essencemaker of the Son. And so shall the godhead of the Son be an abstract from the essence of God, or a derivation of a part out of the whole. Now must they needs grant by their own principle, that the holy ghost is the Spirit of the Father only. For if he be a derivation from the first essence, which is only proper to the Father, of right he can not be accounted the Spirit of the Son: which is confuted by the testimony of Paul, where he maketh the Spirit common to Christ and the Father. Moreover if the Person of the Father be wiped out of the Trinity, wherein shall he differ from the Son and the Holy ghost, but in this, that he only is God? They confess Christ to be God, and yet they say he differeth from the Father. Again, there must be some mark of difference to make that the Father be not the Son. They which say that mark of difference to be in the essence, do manifestly bring the true godhead of Christ to nothing, which can not be without essence, yea and that the whole essence. The Father differeth not from the Son, unless he have something proper to himself that is not common to the Son. What now will they find wherein to make him different? If the difference be in the essence, let them answer if he have not communicated the same to the Son. But that could not be in part, for to say that he made half a God were wicked. Beside that by this mean they do foully tear in sunder the essence of God. It remaineth therefore that the essence is whole, and perfectly common to the Father and the Son. And if that be true, then as touching the essence there is no difference of the one of them from the other. If they say that the Father in giving his essence, remaineth nevertheless the only God, with whom the essence abideth: then Christ shallbe a figurative God, and a God only in show & in name but not in deed: because nothing is more proper to God than to be, 
Exod. v. xiii.  according to this saying: He that is, hath sent me unto you.  
It is easy by many places to prove that it is false which they hold, that so oft as there is in scripture mention made absolutely of God, none is meant thereby but the Father. And in those places that they themselves do allege, they foully bewray their own want of consideration, because there is also set the name of the Son. Whereby appeareth, that the name of God is there relatively taken, and therefore restrained to the Person of the Father. And their objection where they say, If the Father were not only the true God, he should himself be his own Father, is answered with one word. It is not inconvenient for degree and order's sake, that he be peculiarly called GOD, which hath not only of himself begotten his wisdom, but also is the God of the Mediator, as in place fit for it, I will more largely declare. For sith Christ was openly showed in the flesh, he is called the Son of God, not only in respect that he was the eternal word before all worlds begotten of the Father: but also because he took upon him the Person and office of the Mediator to join us unto God. And because they do so boldly exclude the Son from the honour of God, I would fain know whether the Son when he pronounceth, that none is good but God, 
Mat. nineteen. xvii.  do take goodness from himself? I do not speak of his humane nature, lest perhaps they should take exception, and say, that what soever goodness was in it, it came of free gift. I ask whether the eternal Word of God be good or no? If they say nay, than we hold their ungodliness sufficiently convinced: in saying yea, they confounded themselves. But where as at the first sight, Christ seemeth to put from himself the name of Good, that doth the more confirm our meaning. For sith it is the singular title of God alone, forasmuch as he was after the common manner saluted by the name of Good, in refusing false honour, he did admonish them that the goodness wherein he excelled, was the goodness that God hath. I ask also, where Paul affirmeth that only God is immortal, 
i Tim. i.xvii.  wise, and true, whether by these words Christ be brought into the numbered of men mortal, foolish, and false? Shall not he then be immortal, that from the beginning was life to give immortality to angels? Shall not he be wise that is the eternal wisdom of God? Shall not the truth itself be true? I ask furthermore, 
Philip. ●●. x.  whether they think that Christ ought to be worshipped or no? For he claimeth this unto himself, to have all knees bow before him: it followeth that he is the God which did in the law forbid any other to be worshipped but himself. If they will have that meant of the Father only which is spoken in isaiah: I am, and none but I: this testimony I turn against themselves, for as much as we see, that whatsoever pertaineth to God is given to Christ. 
Esa. xliiii vi.  And their cavillation hath no place, that Christ was exalted in the flesh, wherein he had been abased, and that in respect of the flesh, all authority is given him in heaven and in earth: because although the majesty of King and judge extend to the whole Person of the Mediator, yet if he had not been God openly showed in flesh, he could not have been advanced to such height, but that God should have disagreed with himself. But this controversy Paul doth well take away, teaching that he was equal with God before that he did abase himself under the shape of a servant. 
Ph. two. seven  Now how could this equality have stand together, unless he had been the same God whoes name is jah and jehovah: that rideth upon the Cherubin, that is king of all the earth and Lord of the worlds? Now howsoever they babble against it, it can not be taken from christ which isaiah sayeth in an other place: 
Esa. xxv. ix.  He, he, is our GOD, for him we have waited, whereas in these words he describeth the coming of GOD the redeemer, not only that should bring home the people from the exile of Babylon, but also fully in all points restore the church. And with their other cavillation they nothing prevail, in saying, that christ was God in his Father. For though we confess that in respect of order and degree the beginning of the godhead is in the Father, yet we say that it is a detestable invention to say that the essence is only proper to the Father, as though he were the only Godmaker of the Son. For by this means either he should have more essence than one, or else they call christ God only in tittle and imagination. If they grant that christ is God, but next after the Father, then shall the essence be in him begotten and fashioned, which in the Father is unbegotten and unfashyoned. I know that many quick nosed men do laugh at this that we gather the distinction of Persons out of the words of Moses, where he bringeth in God speaking thus: Let us make man after our image. But yet the Godly readers do see how vainly and fondly Moses should bring in this as a talk of diverse together, 
Gene. i. xxvi.  if there were not in God more Persons than one. Now certain is it, that they whom the Father spoke unto, were uncreate: but nothing is uncreate but God himself yea the one only God. Now therefore unless they grant that the power of creating was common, and the authority of commanding common, to the Father, the Son, and the Holy ghost: it shall follow that God did not inwardly thus speak to himself, but directed his speech to other foreign work men. Finally one place shall easily answer two of their objections. 
john. iiii. xxiiii.  For where as Christ himself pronounceth that GOD is a Spirit, this were not convenient to be restrained to the Father only, as if the Word himself were not of spiritual nature. If then the name of Spirit doth as well agree with the Son as with the Father, I gather that the Son is also comprehended under the indefynite name of God. But he addeth by and by after that, none are allowed for good worshippers of the Father, but they that worship him in Spirit and truth, where upon followeth an other thing, because christ doth under a head execute the office of a teacher, he doth give the name of GOD to the Father, not to the intent to destroy his own Godhead, but by degrees to lift us up unto it.  
But in this they are deceived, that they dream of certain undivided singular things whereof each have a part of the essence. But by the Scriptures we teach, that there is but one essentially God, and therefore that the essence as well of the Son as of the Holy ghost is unbegotten. But forsomuch as the Father is in order first, and hath of himself begotten his wisdom, therefore rightfully as is above said, he is counted the original and fountain of all the Godhead. So God indefinitely spoken, is unbegotten, and the Father also in respect of Person is unbegotten. And foolishly they think that they gather, that by our meaning is made a quaternity, because falsely and cavillouslye they ascribe unto us a devise of their own brain, as though we did feign that by derivation there come three Persons out of one essence: whereas it is evident by our writings that we do not draw the Persons out of the essence, but although they be abiding in the essence we make a distinction between them. If the Persons were severed from the essence, than peradventure their reason were like to be true. But by that mean it should be a Trinity of Gods and not of Persons, which one God containeth in him. So is their fond question answered, whether the essence do meet to make up the Trinity, as though we did imagine that there descend three Gods out of it. And this exception groweth of like foolishness where they say, that then the Trinity should be without God. For though it meet not to make up the distinction as a part or a member, yet neither are the Persons without it nor out of it. Because the Father if he were not God could not be the Father, and the Son is none otherwise the Son but because he is God. We say therefore, that the godhead is absolutely of itself. Whereby we grant that the Son in so much as he is God is of himself without respect of his Person, but in so much as he is the Son, we say that he is of the Father. So his essence is without beginning, but the beginning of his Person is God himself. And the true teaching writers that in old time have spoken of the Trinity, have only applied this name to the Persons, for so much as it were not only an absurd error but also a gross ungodliness to comprehend the essence in the distinction. For they that will have these three to meet, the essence, the Son and the Holy ghost, it is plain that they do destroy the essence of the Son and the Holy ghost, for else the parts joined together would fall in sunder, which is a fault in every distinction. Finally if the Father and the Son were Synonymes or several names signifying one thing, so the Father should be the Godmaker and nothing should remain in the Son but a shadow, and the Trinity should be nothing else, but the joining of one God with two creatures.  
Where as they object, that if christ be properly God, he is not ryghtfullye called the Son, to that we have already answered, that because in such places there is a comparison made of the one person to the other, the name of God is not there indefinitely taken, but restrained to the Father only, in so much as he is the beginning of the Godhead, not in making of essence as the mad men do fondly imagine, but in respect of order. In this meaning is construed that saying of Christ to the Father: this is the eternal life, that men believe in the the one true God, and jesus christ whom thou hast sent. 
joh. xvii, iii.  For speaking in the Person of the Mediator, he keepeth the degree that is mean between God and men: and yet is not his majesty thereby diminished. For though he abaced himself, yet he left not with the Father his glory that was hidden before the world. So the Apostle in the second Chapter to the hebrews, though he confesseth that Christ for a short time was abaced beneath the Angels, yet he sticketh not to affirm withal, that he is the same eternal God that founded the earth. We must therefore hold, that so oft as christ in the Person of the Mediator speaketh to the Father, under this name of God is comprehended the Godhead which is his also. So when he said to the Apostles: 
joh. xvi. seven.  it is profitable that I go up to the Father, because the Father is greater. He giveth not unto himself only the second degree of Godhead to be as touching his eternal essence inferior to the Father, but because having obtained the heavenvly glory, he gathereth together the faithful to the partaking of it. He setteth his Father in the higher degree, in so much as the glorious perfection of brightness that appeareth in heaven, differeth from that measure of glory that was seen in him being clothed with flesh. After like manner in an other place, Paul sayeth: that christ shall yield up the kingdom to God and his Father, 
i Cor. xv, xxiiii.  that God may be all in all. There is nothing more absurd than to take away eternal continuance from the Godhead of christ. If he shall never cease to be the Son of God, but shall alway remain the same that he was from the beginning, it followeth that under the name of the Father is comprehended the one essence that is common to them both. And surely therefore did christ descend unto us, that lifting us up unto his Father, he might also lift us up unto himself, inasmuch as he is all one with his father. It is therefore neither lawful nor right so exclusively to restrain the name of God to the Father, 
john. i.i.  as to take it from the Son. For, John doth for this cause affirm that he is true God, that no man should think that he resteth in a second degree of Godhead beneath his Father. And I marvel what these framers of new Gods do mean, that while they confess christ to be true God, yet they forth with exclude him from the Godhead of his Father. As though there could any be a true God but he that is the one God, or as though the Godhead poured from one to an other, be not a certain new forged imagination.  
Whereas they heap up many places out of Ireneus, where he affirmeth that the Father of christ is the only and eternal God of Israel: that is either done of a shameful ignorance, or of an extreme wickedness. For they ought to have considered, that then the holy man had to do in disputation with those phrentyke men, that denied that the Father of christ was the same God that in old time spoke by Moses and the Prophets, but that he was I wot not what imagined thing brought out of the corruption of the world. Therefore he altogether travaileth in this point, to make it plain that there is no other God preached of in the Scripture but the father of Christ, and that it is amiss to devise any other, and therefore it is no marvel if he so oft conclude that there was no other God of Israel, but he that was spoken of by christ and the Apostles. And in like manner now, whereas we are to stand against an other sort of error, we may truly say that the God which in old time appeared to the Fathers, was none other but Christ. But if any man object that it was the Father, our answer is in readiness, that when we strive to defend the Godhead of the Son, we exclude not the Father. If the readers take heed to this purpose of Ireneus, all that contention shall cease. And also by the sixth Chapter of the third book, this whole strife is ended, where the good man standeth all upon this point, to prove that he which is in Scripture absolutely and indefinitely called God: is verily the one only God, and that Christ is absolutely called God. Let us remember that this was the principal point whereupon stood all his disputation, as by the whole process thereof doth appear: and specially the xlvi Chapter of the second book, that he is not called the Father by dark similitude or parable, which is not very God in deed. Moreover in an other place he sayeth, that as well the Son as the Father were jointly called God by the Prophets and Apostles. 
Lib. iii. cap. ix.  afterward he defineth how Christ which is Lord of all, and king, and God, and judge, received power from him which is the God of all, 
Cap. xii eius. lib, Cap. xvi. eius. lib.  that is to say in respect of his subjection, because he was humbled even to the death of the cross. And a little after he affirmeth, that the Son is the maker of heaven and earth, which gave the law by the hand of Moses and appeared to the Fathers. Now if any man do prate that with Ireneus only the Father is the God of Israel, I will turn again upon him that which the same writer plainly teacheth, that Christ is all one and the same: as also he applieth unto him the prophecy of Habacuc. 
Ibid. ca xviii: &, xxiii,  God shall come out of the South. To the same purpose serveth that which is red in the. ix. Chapter of the fourth book. christ himself therefore with the Father is the God of the living. And in the. xii. Chapter of the same book he expoundeth that Abraham believed God, because christ is the maker of heaven and earth and the only God.  
And with no more truth do they bring in tertullian for their defender. For though he be rough sometime and crabbed in his manner of speech, yet doth he plainly teach the sum of that doctrine that we defend. That is to say, whereas he is the one GOD, yet by disposition and order he is his Word: that there is but one GOD in unity of substance, and yet that the same unity by mystery of orderly distribution is disposed into Trinity, that there are three, not in state, but in degree, not in substance, but in form: not in power, but in order. He sayeth that he defendeth the Son to be a second next to the Father, but he meaneth him to be none other than the Father, but by way of distinction. In some places he sayeth that the Son is visible. But when he hath reasoned on both parts he defineth that he is invisible in so much as he is the word.  
Finally where he affirmeth that the Father is determined in his own person, he proveth himself far from that error which we confute. And though he doth acknowledge none other God but the Father, yet in the next piece of his writing expounding himself, he saith, that he speaketh not exclusively in respect of the Son, because he denieth that the Son is any other God beside the Father, and that therefore their sole government is not broken by distintion of Person. And by the perpetual course of his purpose it is easy to gather the meaning of his words. For he disputeth against Praxeas, that though God be distinguished into three persons, yet are there not made many gods nor the unity torn in sunder. And because by the imagination of Praxeas' christ could not be God, but he must also be the Father, therefore he so much laboureth about the distintion. Whereas he calleth the word and the Spirit a portion of the whole: although it be a hard kind of speech, yet is it excusable, because it is not referred to the substance, but only showeth the disposition and order that belongeth only to the Persons, as Tertullian himself witnesseth. And hereof hangeth that. Now many Persons thinkest thou there are, O most froward Praxeas, but even so many as there be names? And so a little after that, they may believe the Father and the Son each in their names and persons. Hereby I think may be sufficiently confuted their impudence that seek to beguile the simple with colour of Tertullian'S authority.  
And surely whosoever shall diligently compare together the writings of the old authors, shall find no other thing in Ireneus, than that which hath bentaught by other that came after. justine is one of the ancientest, and he in all things doth agree with us. Yet let them object that he as the rest do, calleth the Father of Christ the only God. The same thing doth Hilary teach, yea and speaketh more hardly, that the eternity is in the Father. But doth he that to take away the essence of God from the Son? And yet is he altogether in defence of the same Faith that we follow. Yet are they not ashamed to pick out certain mangled sentences whereby they would persuade that Hilarye is a Patron of their error. Where they bring in Ignatius: if they will have that to be of any authority, let them prove that the Apostles made a law for lent and such like corruptions of religion. Nothing is more unsavoury than those fond trifles that are published under the name of Ignatius. Wherefore their impudence is so much less tolerable that disguise themselves with such visers to deceive. Moreover the consent of the ancient Fathers is plainly perceived by this, that at the counsel of Nice, Arrius never durst allege for himself the authority of any one allowed writer. And none of the Greeks or Latins doth excuse himself and say, that he dissenteth from them that were before. It needeth not to be spoken how Augustine, whom those losells do most hate, hath diligently searched the writings of them all, and how reverently he did embrace them. Truly even in matters of least weight he useth to show what compelleth him to dissent from them. And in this matter, if he have red any thing doubtful or dark in other, he hideth it not. But the doctrine that these men strive against, he taketh it as confessed, that from the farthest time of antiquity it hath been without controversy received. And by one word it appeareth that he was not ignorant what other had taught before him, where he saith that in the Father is unity, in the first book of Christian doctrine, will they say that he then forgot himself? But in an other place he purgeth himself from such reproach, where he calleth the Father the beginning of the whole Godhead, because he is of none: considering in deed wisely that the name of God is specially ascribed to the Father, because if the beginning should not be reckoned at him, the single unity of God cannot be conceived. By this I trust the godly reder will perceive that all the cavillations are confuted wherewith Satan hath hitherto attempted to pervert or darken the pure truth of doctrine. finally I trust that the whole sum of doctrine in this point is fully declared, if the readers will temper them of curiosity, and not more greedily than meet is seek for cumbersome and entangled disputations. For I take not in hand to please them, that do delight in an untemperate desire of speculation. Truly I have omitted nothing of subtle purpose that I thought to make against me. But while I study to edify the church, I thought it best, to leave many things untouched which both smallly profited, and would grieve the readers with superfluous tediousness. For to what purpose were it to dispute, whether the father do always beget? Forasmuch as it is folly to feign a continual act of begetting, sith it is evident that from eternity there have ben three Persons in God.   

¶ The xiiii Chapter. That the Scripture even in the creation of the world and of all things: both by certain marks put difference between the true God, and ●ayned▪ Gods.  

●sa. xl. xxi.  Although Isaiah doth worthily reproach the worshippers of false gods with slothfulness, for that they have not learned by the very foundations of the earth, and round compass of the heavens, which is the true God: yet such is the dullness and grossness of our wit, that least the faithful should fall away to the inventions of the gentiles, it was necessary to have god more expressly painted out unto them. For whereas that saying that God is the mind of the world, which is counted the most tolerable description that is found among the Philosophers, is but vain, it behoveth us more familiarly to know him, lest we always waver in doubtfulness. Therefore it was his pleasure to have an history of the creation remaining, whereupon the Faith of the church might rest, & seek for no other God but him, whom Moses hath declared to be the maker & bilder of the world. There is first set forth the time, that by continual proceeding of years the faithful might come to the first original of mankind, and of all things. Which knowledge is very necessary, not only to confute those monstrous fables that sometime were spread in Egipte and other parts of the world, but also, that the beginning of the world once being known, the eternity of God may more clearly shine forth and ravish us in admiration of it. Neither ought we to be any thing moved with that ungodly mock, that it is marvel why it came no sooner in the mind of God to make the heaven & the earth, & why he sitting idle did suffer so immeasurable a space to pass away, sith he mought have made it many thousand ages before: whereas the whole continuance of the world that now draweth to an end, is not yet come to six thousand years. For why God so long differred it, is nether lawful nor expedient for us to inquire. Because if man's mind will travail to attain thereunto, it shall fail a hundred times by the way, neither were it profitable for us to know that thing which God himself to prove the modesty of our Faith, hath of purpose willed to be hidden. And well did that godly old man speak, which when a wanton fellow did in scorn demand of him, what God had done before the creation of the world, answered that he builded hell for curious fools, let this grave and severe warning repress the wantonness that tickleth many yea and driveth them to evil and hurtful speculations. Finally let us remember that the same invisible God whoes wisdom power and justice is incomprehensible, doth set before us the history of Moses as a looking glass, wherein his lively image appeareth. For as the eyes that either are grown dim with age, or dulled with any disease, do not discern any thing plainly unless they be helped with spectacles: so, such is our weakness, that unless the Scripture direct us in seeking of God, we do forthwith run out into vanity. And they that follow their own wantonness, because they be now warned in vain, shall all to late feel with horrible destruction, how much it had been better for them reverently to receive the secret counsels of God, than to vomit out blasphemies, to obscure the heaven with all. 
Lib. de. gene. contra. Ma Decivi. dei. li. xl  And rightly doth augustine complain that wrong is done to God when further cause of things is sought for, than his only will. The same man in an other place doth wisely warn us, that it is no less evil to move question of immeasurable spaces of times than of places. For how broad soever the circuit of the heaven is, yet is there some measure of it. Now if one should quarrel with God for that the emptiness wherein nothing is contained, is a hundred times more, shall not all the godly abhor such wantonness?  
Into like madness run they that busy themselves about Gods sitting still, because at their appointment he made not the world innumerable ages sooner. To satisfy their own greediness of mind, they cover to pass without the compass of the world, as though in so large a circuit of heaven & earth, they could not find things enough that with their inestimable brightness may overwhelm all our senses: as though in six thousand years God hath not showed examples in continual consideration, whereof our minds may be exercised. Let us therefore willingly abide enclosed within those bounds wherewith it pleased God to environ us, & as it were to pen up our minds that they should not stray abroad with liberty of wandering. For like reason is it that Moses declareth, that the work of God was not ended in a moment but in vi days. For by this circumstance we are withdrawn from forged inventions to the one only God that divided his work into vi. days, that it should not grieve us to be occupied all the time of our life in considering of it. For though our eyes, what way soever we turn them, are compelled to look upon the works of God, yet see we how fickle our heed is, and if any godly thoughts do touch us. how soon they pass away. Here again man's reason murmureth as though such procedings were disagreeing from the power of God, until such time as being made subject to the obedience of Faith, she learn to keep that rest whereunto the hollowing of the vii day calleth us. But in the very order of things, is diligently to be considered the Fatherly love of God toward mankind, in this: that he did not create Adam until he had stored the world with all plenty of good things. For if he had placed him in the earth while it was yet barren and empty, if he had given him life before that there was any light, he should have seemed not so well to provide for his commodity. But now where he first disposed the motions of the Sun and the Planets for the use of man, and furnished the earth, the waters and the air with living creatures, and brought forth abundance of fruits to suffice for food, taking upon him the care of a diligent & provident householder, he showed his marvelous bounty toward us. If a man do more heedfully weigh with himself those things that I do but shortly touch, it shall appear that Moses was the sure witness and publisher of the one God the creator. I omit here that which I have already declared, that he speaketh not there only of the bare essence of God, but also setteth forth unto us his eternal Wisdom and Spirit, to the end we should not dream that God is any other, than such as he will be known by the image that he hath there expressed.  
But before that I begin to speak more at large of the nature of man. I must say somewhat of Angels. Because though Moses applying himself to the rudeness of the common people reciteth in his history of the creation no other works of God but such as are seen with our eyes, yet whereas afterward he bringeth in Angels for ministers of God, we may easily gather that he was the creator of them in whoes service they employ their travail and offices. Though therefore Moses speaking after the capacity of the people doth not at the very beginning rehearse the Angels among the creatures of God: yet that is no cause to the contrary, but that we may plainly and expressly speak those things of them, which in other places the Scripture commonly teacheth. Because if we desire to know God by his works, so noble and excellent an example is not to be omitted. Beside that this point of doctrine is very necessary for the confuting of many errors. The excellence of the nature of Angels hath so daselled the minds of many, that they thought the Angels had wrong offered them, if they should be made subject to the authority of one God, and brought as it were in obedience. And hereupon were they feigned to be Gods. There rose up also one Manicheus with his sect, which made themselves two original beginnings of things, God, and the Devil, and to God he assigned the beginning of good things, and of things of evil nature, he determined the Devil to be the author. If our minds should be entangled with this error, God should not keep whole his glory in the creation of the world. For where as nothing is more proper to God than eternity and a being of himself as I may so term it, they which give that unto the Devil, do they not in a manner give him the title of Godhead? Now where is the almightiness of God become, if such authority be granted to the devil, that he may put in execution what he will though God say nay & withstand it? As for the only foundation that the Manichees have, that it is unlawful to ascribe unto God that is good, the creation of any thing that is evil: that nothing hurteth the true Faith, which admitteth not that there is any thing naturally evil in the whole universality of the world, because neither the frowardness and malice both of man and the devil, nor the sins that proceed thereof, are of nature, but of the corruption of nature. Neither was there any thing from the beginning, wherein God hath not showed an example both of his wisdom and justice. Therefore to answer these perverse devices: it behoveth us to lift up our minds higher than our eyes can attain to see. For which cause it is likely, that where in the Nicene crede God is called the creator of all things, things invisible are expressed. Yet will we be careful to keep the measure that the rule of godliness appointeth, lest the readers with searching to understand further than is expedient, should wander abroad, being led away from the simplicity of Faith. And surely for as much as the Holy ghost teacheth us always for our profit, and such things as are finally available to edify, he doth either leave wholly unspoken, or but lightly, & as it were overrunningly touch them: it shall be also our duty to be content not to know those things that do not profit us.  
That the Angels, for as much as they are the ministers of God ordained to execute his commandments, are also his creatures, it ought to be certainly out of all question. To move doubt of the time and order that they were created in, should it not rather be a busy waywardness than diligence? 
Gen. i two.  Moses declareth that the earth was made, and the heavens were made, with all their armies, to what purpose than is it, curiously to search, what day the other more secret armies of heaven beside the stars and planets first began to be? But, because I will not be long: let us, as in the whole doctrine of religion, so here also remember that we ought to keep one rule of modesty and sobriety, that of obscure things we neither speak, nor think, nor yet desire to know any other things than that hath been taught us by the word of God: and an other point, that in reading of Scripture we continually rest upon the searching and studying of such things as pertain to edification, and not give ourselves to curiosity or study of things unprofitable. And because it was God's pleasure to instruct us, not in trifling questions, but in sound godliness, fear of his name, true confidence, and duties of holiness: let us rest upon such knowledge. Wherefore, if we will be rightly wise, we must leave those vanities that idle men have taught without warrant of the word of God, concerning the nature, degrees, and multitude of Angels. I know that such matters as this, are by many more greedily taken hold of, and are more pleasant unto them than such things as lie in daily use. But if it grieve us not to be the scholars of Christ, let it not grieve us to follow that order of learning that he hath appointed. So shall it so come to pass, that being contented with his schooling, we shall not only forbear but also abhor superfluous speculations, from which he calleth us away. No man can deny, that the same Denyse, what soever man he was, hath disputed many things both subtly and wittyly in his Hierarchy of heaven: but if a man examine it more nearly, he shall find that for the most part it is but mere babbling. But the dutiful purpose of a divine is, not to delight ears with prating, but to stablish consciences with teaching things true, certain, and profitable. If one should read that book, he would think that the man were slipped down from heaven, & did tell of things not that he had learned by hearsay, but that he had seen with his eyes. 
i Cor. xii. two.  But Paul which was ravished above the third heaven, hath uttered no such thing, but also protesteth, that it is not lawful for man to speak the secrets that he had seen. Therefore bidding farewell to that trifling wisdom, let us consider by the simple doctrine of the Scripture, what the Lord would have us know concerning his angels.  
It is commonly red in the Scripture, that the Angels are heavenly Spirits, whose ministration and service God useth for putting in execution of those things that he hath decreed. For which reason the name is given them, because God useth them as messengers, to show himself unto men. And upon like reason are derived the other names that they are called by. They are named armies, because they do like a guard environ their prince, and do adorn and set forth the honourable show of his majesty, and like soldiers they are always attending upon the ensign of their captain, and are ever so prepared and in readiness to do his commandments, that so soon as he doth but beckon to them, they prepare themselves to work, or rather be at their work already. Such an image of the throne of God to set out his royalty, the other prophets do describe, 
Da. seven. x.  but principally Daniel where he saith, that when God sat him down in his throne of judgement, there stood by a thousand thousand, and ten thousand companies of ten thousands of angels. And because God doth by them marvelously show forth & declare the might and strength of his hand, therefore they are named strengths, because he exerciseth and useth his authority in the world by them, therefore they are sometime called Principalities, 
Coloss. i. xv●. Ep. i. xxi.  sometime powers, sometime Dominions. Finally because in them as it were sitteth the glory of God. For this cause also they are called Thrones: though of this last name I will not certainly say, because an other exposition doth either as well or better agree with it. But (speaking nothing of that name) the Holy ghost often useth those other former names to advance the dignity of the ministery of angels. For it were not reason that those instruments should be let pass without honour, by whom God doth specially show the presence of his majesty. Yea for that reason they are many times called Gods, because in their ministry as in a looking glass, they partly represent unto us the godhead. 
Goe xviii. ●. xx●●. jos. v. xiiii Iu●i●. ●i. xi●ii. and xiii. xii. Ps. lxxxii. vi.  Although in deed I mislike not this that the old writers do expound, that Christ was the Angel, where the Scripture saith, that the angel of God appeared to Abraham, jacob, Moses, & other, yet oftentimes where mention is made of all the Angels in deed this name is given unto them. And the ought to seem no marvel. For if this honour be given to princes & governors, that in their office they stand in the stead of God that is sovereign king & judge, much greater cause there is why it should be given to the Angels, in whom the brightness of the glory of God much more abundantly shineth.  
But the Scripture standeth most upon reaching us that, which might most make to our comfort and confirmation of Faith: that is to weet, that the Angels are the distributers and administrators of God's bounty toward us. And therefore the Scripture reciteth, that they watch for our safety: they take upon them the defence of us, they direct our ways, 
Ps. xci. xi.  they take care that no hurtful thing be●ide unto us. The sentences are universal, which principally pertain to Christ the head of the church, and then to all the faithful. 
Ps. xxxiiii viii. Gen. xvi.ix. Goe xxiiii seven. Ge xlvii xvi. Exo. xiiii nineteen. & xxiii xx. jud. ii.i. & vi. xi. et xiii. x. Mat. iiii. xi. Luc. xxii. xliii. Math. xxviii. v. Lu. xxiiii. v. Act. i.x. two. King. nineteen. xxxv. Es. xxxvii xxxvi.  He hath given his angels charge of thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou chance to hit thy feet against a stone. Again, The angel of the Lord standeth round about them that fear him, and he doth deliver them. Whereby God showeth that he appointeth to his angels the defence of them, whom he hath taken in hand to keep. After this order, the angel of the Lord doth comfort Agar when she fled away, & commandeth her to be reconciled to her mistress. God promiseth to Abraham his servant an Angel to be the guide of his journey. jacob in blessing of Ephraim and Manasses prayeth, that the Angel of the Lord by whom he himself had been delivered from all evil, may make them prosper. So the Angel was set to defend the tents of the people of Israel. And so oft as it pleased God to rescue Israel out of the hands of their enemies, he raised up revengers by the ministery of Angels. So finally (to the end I need not to rehearse many more) the Angels ministered to Christ, and were ready assistant to him in all necessities. They brought tidings to the women of his resurrection, and to the disciples of his glorious coming. And so to fulfil their office of defending us, they fight against the devil and all enemies, and do execute the vengeance of God upon them, that are bend against us. As we read that the angel of God to deliver Jerusalem from siege, slew in one night a hundred fourscore and five thousand in the camp of the king of Assyria.  
But whether to every of the faithful be a several Angel assigned for their defence, 
Dani. x. xiii. & xii. i Mathei. xviii. x.  I dare not certainly affirm. Surely when Daniel bringeth in the angel of the Persians, and the Angel of the Grecians, he showeth that he mente, that there are to kingdoms and provinces certain angels appointed as governors. And when Christ saith that the angels of children do always behold the face of the Father, he seemeth to mean, that there are certain angels to whom the preservation of them is given in charge. But I can not tell whether we ought thereby to gather, that every one hath his Angel set over him. But this is to be holden for certainty, that not one angel only hath care of every one of us, but that they all by one consent do watch for our safety. For it is spoken of all the angels together, 
Luc. xv. seven. Luc. xvi. xxiii. two. Kings. xvi. xvii. Act. xii. xv.  that they more rejoice of one sinner converted to repentance, than of eighteen and nine just that have stand still in their righteousness. And it is said of more angels than one, that they conveyed the soul of Lazarus into the bosom of Abraham. And not without cause did Elizeus show to his servant so many fiery chariots that were peculiarly appointed for him. But one place there is that seemeth more plain than the rest to prove this point. For when Peter being brought out of prison knocked at the doors of the house, where the brethren were assembled, when they could not imagine that it was he, they said it was Angel. It should seem that this came in their mind by the common opinion, that to every of the faithful are assigned their angels for governors. Albeit yet here it may be answered that it may well be, not withstanding any thing that there appeareth, that we may think it was any one Angel, to whom God had given charge of Peter for that time, and yet not to be his continual keeper: as the common people do imagine that there are appointed to every one two Angels, as it were divers ghosts, a good Angel and a bad. But it is not worth travail, curiously to search for that which doth not much import us to know. For if this do not content a man, that all degrees of the army of heaven do watch for his safety▪ I do not see what he can be the better, if he understand that there is one Angel peculiarly appointed to keep him. And they which restrain unto one Angel the care that God hath to every one of us, do great wrong to themselves, and to all the membres of the church: as if that power to secure us had been vainly promised us, wherewith being environed and defended, we should fight the more boldly.  
They that dare take upon them to define of the multitude and degrees of Angels, let them look well what foundation they have. I grant Michael is called in Daniel, 
Da. xii. i. judi. i.ix. i. Thessa. iiii. xvi.  the Great prince, and with Jude, the Archangel. And Paul saith, it shall be an Archangel that shall with sound of trumpet call men to the judgement. But who can thereby appoint the degrees of honours between Angels, or discern one from an other by special marks, and appoint every one his place and standing? For the two names that are in Scripture, Michael, and Gabriel: and if you list to add the third out of the history of Thobie, may by their signification seem to be given to the Angels, according to the capacity of our weakness, although I had rather leave that exposition at large. As for the numbered of them, we hear by Christ's mouth of many Legions, 
Mat. xxvi lv. Dan. seven. x. Psalm. xxxiiii. viii.  by Daniel many companies of ten thousands, the servant of Elizeus saw many chariots full: and this declareth that they are a great multitude, that it is said, they do camp round about them that fear God. As for shape, it is certain, that Spirits have none, and yet the Scripture for the capacity of our wit doth not in vain under Cherubin and Seraphin paint us out Angels with wings, to the intent we should not doubt that they will be ever with incredible swiftness, ready to succour us, so soon as need shall require, as if the lightning sent from heaven should fly unto us with such swiftness as it is wonted. What soever more than this may be sought of both these points, let us believe it to be of that sort of mysteries, whereof the full revelation is differred to the last day. Wherefore let us remember to take heed both of to much curiosity in searching and to much boldness in speaking.  
But this one thing which many troublesome do call in doubt, is to be holden for certainty, that Angels are ministering spirits, whose service God useth for the defence of his, & by whom he both distributeth his benefits among men, and also putteth his other works in execution. It was in the old time the opinion of the Sadduces, that by Angels is meant nothing else, but either the motions that God doth inspire in men, or the tokens that he showeth of his power. But against this error cry out so many testimonies of Scripture, that it is marvel that so gross ignorance could be suffered in that people. For to omit those places that I have before alleged, where are recited thousands and Legions of Angels: where joy is given unto them: where it is said that they uphold the Faithful with their hands, and carry their souls into rest: that they see the face of the Father, and such like: there are other places whereby is clearly proved, that they are in deed Spirits of a nature that hath substance. 
Act. seven. liii. et Ga. iii nineteen. Mat. xxii. thirty. et xxiiii. xxxvii.xxxi. &. xxv. Luc. ix. xxvi. i Tim. u.xxi. Heb. i. iiii &. two. xvi.  For where as Stephen and Paul do say, that the law was given by the hand of Angels, and Christ saith, that the elect after the resurrection shall be like unto Angels: that the day of judgement is not known to the very Angels: that he shall then come with his holy Angels: how soever they be writhed, yet must they so be understanded. Likewise when Paul chargeth Timothe before Christ and his chosen Angels, to keep his commandments, he meaneth not qualities or inspirations without substance but very spirits. And otherwise it standeth not together that is written in the Epistle to the hebrews, that Christ is become more excellent than Angels, that the world is not made subject to them: that Christ took upon him not their nature, but the nature of man. If we mean not the blessed spirits, to whom may these comparisons agree? And the author of that Epistle expounded himself where he placeth in the kingdom of heaven the souls of the faithful & the holy angels together. Also the same that we have already alleged, that the Angels of children do always behold the face of god, that they do rejoice at our safety, that they marvel at the manifold grace of God in the church, 
Heb. xii. xxii  that they are subject to Christ, the head. To the same purpose serveth this, that they so oft appeared to the holy Fathers in the form of men, that they talked with them, that they were lodged with them. And Christ himself for the principal preminence that he hath in the person of the mediator is called an Angel. 
Mala. iii. i.  This I thought good to touch by the way, to furnish the simple with defence against those foolish and reasonless opinions, that many ages ago raised by Satan do now and then spring up again.  
Now it resteth, that we seek to meet with that superstition which is commonly wont to creep in, where it is said: that Angels are the ministers & deliverers of all good things unto us. For by & by man's reason falleth to this point, to think that therefore all honour ought to be given them. So cometh it to pass that those things which belong only to God & Christ, are conveyed away to Angels. By this mean we see that in certain ages past, the glory of Christ hath been many ways obscured, when Angels without warrant of God's word were laden with immeasurable titles of honour. And of all the vices that we speak against, there is almost none more ancient than this. 
Coloss. ●. xvi.  For it appeareth, that Paul himself had much to do with some which so advanced Angels, that they in manner would have brought Christ under subjection. And therefore he doth so carefully press this point in his epistle to the Colossians, that Christ is not only to be preferred before all angels, but that he is also the author of all the good things that they have: to the end we should not forsake him & turn unto them, which can not sufficiently help themselves, but are feign to draw out of the same fountain that we do. Surely forasmuch as there shineth in them a certain brightness of the majesty of God, there is nothing whereunto we are more easily inclined, than with a certain admiration to fall down in worshipping of them, & to give unto them all things that are due only to God. Which thing john in the Revelation confesseth to have chanced to himself, but he addeth withal, that he received this answer. See thou do it not. For I am thy fellow servant, Worship God.  
But this danger we shall well beware of, if we do consider why God useth rather by them than by himself without their service to declare his power, to provide for the safety of the faithful, and to commumunicate the gifts of his liberality among them. Surely he doth not this of necessity, as though he could not be without them: for so oft as pleaseth him, he letteth them alone, and bringeth his work to pass with an only beck: so far is it of, that they be any aid to him, to ease him of the hardness thereof. This therefore maketh for the comfort of our weakness, so that we want nothing that may avail our minds, either in raising them up in good hope, or confirming them in assurance. This one thing ought to be enough and enough again for us, that the Lord affirmeth that he is our protector. But while we see ourselves besieged with so many dangers, so many hurtful things, so many kinds of enemies: it may be (such is our weakness and frailty) that we be sometime filled with trembling fear, or fall for despair, unless the Lord after the proportion of our capacity do make us to conceive his presence. By this mean he not only promiseth that he will have care of us, but also that he hath an innumerable guard to whom he hath given in charge to travail for our safety, and that so long as we be compassed with the garrison and support of them, whatsoever danger betideth, we be without all reach of hurt. I grant we do amiss that after this simple promise of the protection of God alone, we still look about from whence other help may come unto us. But for as much as it pleaseth the Lord of his infinite clemency and gentleness to help this our fault, 
two. Kin. vi. xvii.  there is no reason why we should neglect his so great benefit. An example thereof we have in the servant of Elizeus, which when he saw the hill besieged with the army of the Syrians, & that there was no way open to escape, was stricken down with fear, as if his master and he were then utterly destroyed. Then Elizeus prayed God to open his servants eyes, and by and by he saw the hill furnished with horses and fiery chariots, that is with a multitude of angels to keep him and the prophet safe. Encouraged with this vision he gathered up his heart again, & was able with a dredelesse mind to look down upon his enemies, with sight of whom he was before in a manner driven out of his wit.  
Wherefore what soever is said of the ministery of Angels, let us apply it to this end, that overcoming all distrust our hope may be the more strongly established in God. For these succours are herefore provided us of God, that we should not be made afraid with multitude of enemies, as though they could prevail against his help, but should fly unto that saying of Elizeus, that there be more on our side than be against us. How much then is it against order of reason, that we should be led away from God by Angels which are ordained for this purpose, to rectify that his help is more present among us? But they do lead us away in deed, if they do not straight lead us as it were by the hand to him, that we may have eye unto, call upon, and publish him for our only helper: if we consider not them to be as his hands that move themselves unto work but by his direction: if they do not hold us fast in the one mediator Christ, so that we may hang wholly of him, lean all upon him, be carried to him, and rest in him. For that which is described in the vision of jacob ought to stick and be fastened in our minds, 
Genes. xxviii. xii.  how Angels descend down to the earth unto men, and from men do go up to heaven by a ladder, whereupon standeth the Lord of hosts. Whereby is meant, that by the only intercession of Christ it cometh to pass, that the ministries of the Angels do come unto us, 
Goe xxiiii seven.  as he himself affirmeth, saying: Hereafter ye shall see the heavens open and the Angels descending to the Son of man joh. i.li. Therefore the servant of Abraham being committed to the custody of the Angel, doth not therefore call upon the Angel to help him, but helped with that commendation, he prayeth to the Lord, and beseecheth him to show his mercy to Abraham. For as God doth not therefore make them ministers of his power and goodness, to the intent to part his glory with them: so doth he not therefore promise us his help in their ministration, 
plato in ●p●nonide & Crahlo.  that we should divide our confidence between him and them. Let us therefore forsake that Platonical philosophy, to seek the way to God by Angels, and to honour them for this purpose that they may make God more gentle unto us: which superstitious and curious men have from the beginning gone about, and to this day do continue to bring into our religion.  
As for such things as the Scripture teacheth concerning devils, they tend in a manner all to this end, that we may be careful to beware aforehand of their awaits and preparations, and furnish ourselves with such weapons as are strong and sure enough to drive away even the strongest enemies. For where as Satan is called the God and prince of this world, where as he is named the strong armed man, the Spirit that hath power of the air, and a roaring lion: these descriptions serve to no other purpose: but to make us more ware and watchful, and readier to enter in battle with him. Which is also sometime set out in express words. For Peter after he had said, that the devil goeth about like a roaring lion, seeking whom he may devour, by and by addeth this exhortation, that we strongly resist him by Faith. And Paul after he had given warning that we wrestle not with flesh and blood, but with the princes of the air, the powers of darkness, and spiritual wickednesses, by and by biddeth us put on such armour as may serve for so great and dangerous a battle. Wherefore let us also apply all to this end, that being warned how there doth continually approach upon us an enemy, yea an enemy that is in courage most hardy, in strength most mighty, in policies most subtle, in diligence & celerity unweriable, with all sorts of engines plenteously furnished, in skill of war most ready, we suffer not ourselves by sloth and cowardice to be surprised, but on the other side with bold and hardy minds set our foot to resist him: and (because this war is only ended by Death) encourage ourselves to continue. But specially knowing our own weakness and unskilfulness let us call upon the help of God and enterprise nothing but upon trust of him, for as much as it is in him only to give us policy, strength, courage and armour.  
And that we should be the more stirred up and enforced so to do, the Scripture warneth us, that there are not one or two or a few enemies, but great armies that make war with us. For it is said, that Mary Magdalene was delivered from seven devils, 
Mar. xvi.ix.  wherewith she was possessed. And Christ saith, that it is the ordinary custom, that if after a devil be once cast out, a man make the place open again, he bringeth seven spirits worse than himself, 
Mat. xii. xlii. Luc. viii. thirty.  & returneth into his possession, finding it empty. Yea it is said that a whole legion besieged one man. Hereby therefore we are taught, that we must fight with an infinite multitude of enemies, least despising the fewness of them we should be more slack to enter in battle, or thinking that we have some respite in the mean time granted, we should give ourselves to idleness. Where as many times Satan or the devil is named in the singular numbered, thereby is meant that power of wickedness which standeth against the kingdom of justice. For as the Church and the fellowship of saints have Christ to their head, so the faction of the wicked is painted out unto us with their prince, that hath the chief authority among them. 
Mat. xxv. xli.  After which manner this is spoken. Go ye cursed into eternal fire that is prepared for the devil and his angels.  
Here also this ought to stir us up to a perpetual war with the devil, for that he is every where called the enemy of God and of us. For if we have regard of God's glory, as it is meet we should, then ought we with all our force to bend ourselves against him, that goeth about to extinguish it. If we be affectioned to maintain the kingdom of Christ as we ought, then must we needs have an unappeasable wat with him that conspireth the ruin thereof. Again, if any care of our own safety do touch us, than ought we to have neither peace nor truce with him that continually lieth in wait for the destruction of it. Such a one is he described in the iii chap. of Genesis where he leadeth man away from the obedience that he did owe to God, that he both robbeth God of his due honour, and throweth man himself headlong into destruction. Such a one also is he set forth in the Evangelists, 
Mat. xiii. xxviii. joh. viii. xliiii.  where he is called an enemy, and is said to scatter tars, to corrupt the seed of eternal life. In a sum, that which Christ testifieth of him, that from the beginning he was a murderer, and a liar, we find by experience in all his doings. For he assaileth the truth of God with lies, obscureth the light with darkness, entangleth the minds of men with errors, raiseth up hatreds, kindleth contentions and strifes, doth all things to this end to overthrow the kingdom of God, and drown men with himself in eternal destruction. Whereby appeareth, that he is of nature froward, spiteful and malicious. For needs must there be great frowardness in that wit, that is made to assail the glory of God and salvation of men. And that doth john speak of in his epistle, when he writeth, that he sinneth from the beginning. For he meaneth that he is the author, captain and principal workman of all malice and wickedness.  
But forasmuch as the devil was created by God, let us remember that this malice which we assign in his nature, is not by creation but by depravation. For what so ever damnable thing he hath, he hath gotten to himself by his own revolting and fall. Which the scripture therefore g●●eth us warning of, least thinking that he came out such a one from God, we should ascribe that to God himself which is farthest from him: For this reason doth Christ say that Satan speaketh of his own when he speaketh lies, 
joh. viii. x●iiii.  & addeth a cause why, for that he stood not still in the truth. Now when he saith that he stood not still in the truth, he showeth that ones he had been in the truth. And when he maketh him the Father of lying, he taketh this from him, that he can not say that fault to God whereof he himself is cause to himself. Although these things be but shortly and not very plainly spoken, yet this is enough for this purpose to deliver the majesty of God from all slander. And what maketh it matter to us, to know more or to any other purpose concerning devils? Many perhaps do grudge, that the Scripture doth not orderly and distinctly in many places set forth that fall and the cause, manner, time, and fashion thereof. But because these things do nothing pertain to us, it was better, if not to be suppressed wholly, yet to be but lightly touched, and that partly, because it was not beseeming for the Holy ghost to feed curiosity with vain histories without any fruit: and we see that it was the lords purpose to put nothing in his holy oracles but that which we should learn to edification. Therefore, lest we ourselves should tarry long upon things superfluous, let us be content shortly to know thus much concerning the nature of devils, that at the first creation they were the Angels of God: but by swerving out of kind they both destroyed themselves and are become instruments of destruction to other. 
two. Pet. two. iiii. jud. i vi. ●  Thus much, because it was profitable to be known, is plainly taught in Peter and jude. God spared not (say they) his Angels which had sinned, and not kept their beginning, 
Ti. v. xx  but had forsaken their dwelling place. And Paul naming the elect Angels doth without doubt secretly by implication set the reprobate Angels in comparison against them.  
As for the discord and strife that we say is between God and Satan, we must so take it that still we hold this for certain, that he can do nothing but by the will and sufferance of God. 
job. i vi. et. two. i  For we read in the history of job, that he presented himself before God to receive his commandments, and durst not go forward to do any enterprise till he had obtained licence. So when Achab was to be deceived, he took upon him that he would be the Spirit of lying in the mouth of all the Prophets, 
i Kin. xxii xx. i Sa. xvi, xiiii, et, xviii. x. Ps. xxxiiii  and so being sent of God he performed it. For this reason is he called the evil Spirit of the Lord that tormented Saul, because by him as with a scourge the sins of the wicked king were punished. And in an other place it is written, that the plagues were laid upon the Egyptians by the evil Angels. According to these particular examples Paul doth generally testify, 
two, The, two ix,  that the blinding of the wicked is the work of God, whereas before he had called it the working of Satan. It is evident therefore that Satan is under the power of God, and so governed by his authority that he is compelled to do him service. Now when we say that Satan resisteth God, that the works of Satan disagree with the works of God, we do therewithal affirm that this disagreement and strife hangeth upon the sufferance of God. I speak not now of his will, nor of his endeavour, but of the effect only. For sith the devil is wicked of nature, he is not inclined to obey the will of God, but is wholly carried to stubborness and rebellion. This therefore he hath of himself and of his own wickedness, that of Desire and purpose he withstandeth God. And by this wickedness he is stirred up to the enterprising of those things that he knoweth to be most against God. But because God holdeth him fast tied & restrained with the bridle of his power, he executeth only those things that are granted him from God. And so doth he obey his creator whether he will or no, because he is constrained to apply his service whether soever God compelleth him.  
Now because God boweth the unclean Spirits hither & thither as pleaseth him, he so tempereth this government, that they exercise the faithful with battle, they set upon them out of ambushes, they assail them with invasions, they press them with fight, and oftentimes weary them, trouble them, make them afraid, & sometime wound then, but never overcome nor oppress them. But the wicked they subdue and draw away, they reign upon their souls and bodies, and abuse them as bondslaves to all mischievous doings. As for the faithful, because they are unquieted of such enemies, 
Eph. iiii. xxvii. i. Pete. v. viii. two. Cor. xii seven.  therefore they hear these exhortations. Do not give place to the devil. The devil your enemy goeth about as a roaring lion seeking whom he may devour, whom resist ye being strong in faith and such like. Paul confesseth that he himself was not free from this kind of strife when he sayeth, that for a remedy to tame pride, the Angel of Satan was given to him, by whom he might be humbled. This exercise therefore is common to all the children of God. But because that same promise of the breaking of Satan's head pertaineth generally to Christ and to all his members, 
Goe iii. xv  therefore I say that the faithful can never be overcome nor oppressed by him. They are many times stricken down, but they are never so astonied withal but that they recover themselves. They fall down many times with violence of strokes, but they are after raised up again: they are wounded but not deadly. Finally they so labour in all course of their life that in the end they obtain the victory: 
two, Same xxiiii. i. Rom. xvi. xx.  but I speak not this of every doing of theirs. For we know we that by the just vengeance of God David was for a time given over to Satan, by his motion to number the people: and not without cause Paul saith there is hope of pardon lest if any have been entangled with the snares of the devil. Therefore in an other place the same Paul sayeth, that the promise above alleged is begun in this life, wherein we must wrestle, and is performed after our wrestling ended: when he sayeth the God of peace shall shortly beat down Satan under your feet. This victory hath always fully been in our head christ, because the Prince of the world had nothing in him, but in us that are his members it doth now partly appear and shallbe perfected, when being unclothed of our flesh by which we are yet subject to weakness, we shallbe full of the power of the Holy ghost. In this manner when the kingdom of christ is raised up and advanced, Satan with his power falleth down as the Lord himself sayeth. I saw Satan fall as a lightning down from heaven. For by this answer he confirmeth that which the Apostles had reported of the power of his preaching. Again, When the Prince possesseth his own palace, 
Luke. x. xviii, Lu. xi, xxi  all things that he possesseth are in peace, but when there cometh a stronger, he is thrown out. etc. And to this end christ in dying overcame Satan which had the power of death, & triumphed upon all his armies that they should not hurt the church, for otherwise they would every moment a hundred times destroy it. For (considering what is our weakness, & what is his furious strength) how could we stand, yea never so little time against his manifold & continual assaults, but being supported by the victory of our captain? Therefore God suffereth not the devil to reign over the souls of the faithful, but only delivereth him the wicked and unbelieving to govern, whom God doth not vouchsafe to have reckoned in his flock. For it is said that he possesseth this world without controversy till he be thrust out by Christ. 
two. Corin. iiii. iiii. Eph. ii.ii.  Again, that he doth blind all them that believe not the gospel, again, that he performeth his work in the stubborn children, and worthily, for all the wicked are the vessels of wrath. Therefore to whom should they be rather subject than to the minister of God's vengeance? 
joh. viii. xlii●i. i joh. three viii.  Finally they are said to be of their Father the devil, because as the faithful are hereby known to be the children of God because they bear his image: so they by the image of Satan into which they are gone out of kind, are properly discerned to be his children.  
As we have before confuted that trifling philosophy concerning the holy Angels, which teacheth that they are nothing else but good inspirations or motions, which God stirreth up in the minds of men: so in this place must we confute them that fond say that devils are nothing else but evil affections or perturbations of mind, that are thrust into us by our flesh. That may we shortly do, because there be many testimonies of Scripture, & those plain enough upon this point. First where the unclean Spirits are called, Angels Apostates, which have swerved out of kind from their beginning, the very names do sufficiently express that they are not motions or affections of minds, but rather in deed as they be called minds or Spirits endued with sense and understanding. Likewise whereas both Christ and john do compare the children of God with the children of the devil: 
i joh. three viii.  were it not an unfit comparison, if the name of the devil signified nothing else but evil inspirations? And john addeth somewhat more plainly, that the devil sinneth from the beginning. Likewise when Jude bringeth in Michael the archangel fighting with the devil, doubtless he setteth against the good Angel an evil and rebellious Angel. Wherewith agreeth that which is red in the hostory of job, 
job. i vi.  that Satan appeared with the Holy Angels before God. But most plain of all are those places that make mention of the punishment which they begin to feel by the judgement of God, and specially shall feel at the resurrection. Son of David why art thou come before the time to torment us? Again, Go ye cursed into the eternal fire that is prepared for the devil & his Angels. 
Mat. viii. xxix. Mat. xxv. xli. jud. i.ix.  Again, If he spared not his own Angels that had sinned, but cast them down into hell and delivered them into chains of darkness to be kept unto damnation. etc. How fond should these speeches be, that the devils are ordained to eternal judgement, that fire is prepared for them, that they are now already tormented & vexed by the glory of Christ: if there were no devils at all? But because this matter needeth no disputation among them that believe the word of the Lord. & little good is done with testimonies of Scripture among those vain students of speculation, whom nothing pleaseth but that which is new: I suppose I have performed the which I purposed, that is that the godly minds should be furnished against such fond errors, wherewith unquiet men do trouble both themselves and other that be more simple. But it was good to touch this, lest any entangled with that error, while they think they have none to stand against them, should wax more slow and unprovided to resist.  
In the mean time let it not be werisom unto us, in this so beautiful a stage to take a godly delight of the manifest and ordinary works of God. For, as I have else where already said, though this be not the chief, yet is it in order the first doctrine of Faith, to remember that what way soever we turn our eyes, all that we see are the works of God, & with godly consideration to weigh for what end God did make them. Therefore that we may conceive by Faith so much as behoveth us to know of God, it is good first of all to learn the history of the creation of the world, how it is shortly rehearsed by Moses, and afterward more largely set out by holy men, specially by Basile and Ambrose. Out of it we shall learn that God by the power of his word and Spirit created heaven and earth of nothing, and thereof brought forth all living creatures and things without life, with marvelous order disposed the innumerable variety of things, to every thing he gave the propre nature, assigned their offices, appointed their places and abidinges, and where all things are subject to corruption, yet hath he so provided that of all sorts some shallbe preserved safe to the last day, and therefore some he cherisheth by secret means, and poureth now and then as it were a new liveliness into them, and to some he hath given the power to increase by generation, that in their dying that whole kind should not die together. So hath he marvelously garnished the heaven and the earth, with so absolutely perfect plenty, variety & beauty of all things as possibly might be, as it were a large and gorgeous house furnished and stored with abundance of most finely choose stuff, last of all how in framing man and adorning him with so godly beauty, and with so many and so great gifts, he hath showed in him the most excellent example of all his works. But because it is not my purpose at this present to set forth at large the creation of the world, let it suffice to have once again touched these few things by the way. For it is better, as I have already warned the readers, to fetch a fuller understanding of this matter out of Moses and other, that have faithfully and diligently conveyed the history of the world by writing to perpetual memory.  
It is to no purpose, to make much a do in disputing, to what end this consideration of the works of God ought to tend, or to what mark it ought to be applied: forasmuch as in other places already a great part of this question is declared, and so much as belongeth to our present purpose may in few words be ended. Truly if we were minded to set out as it is worthy, how inestimable wisdom, power, justice and goodness of God appeareth in the framing of the world, no eloquence, no garnishment of speech, could suffice the largeness of so great a matter. And no doubt it is god's pleasure that we should be continually occupied in so holy a meditation, that while we behold in his creatures as in looking glasses infinite richesse of his wisdom, justice, bounty and power, we should not run over them as it were with a fleeing eye, or with a vain wandering look as I may so call it, but that we should with consideration rest long upon them, cast them up and down earnestly and faithfully in our minds, and oft repeat them with remembrance. But because we are now busied in that kind that pertaineth to order of teaching, it is meet that we omit those things that require long declamations. Therefore, to be short, let the readers know, that then they have conceived by Faith, what this meaneth, that God is the creator of heaven and earth, if they first follow this universal rule, that they pass not over with not considering or forgetfulness of those virtues, that God presenteth to be seen in his creatures, then, that they so learn to apply themselves that they may therewith be thoroughly moved in their hearts. The first of those we do when we consider how excellent a workman's work it was, to place and aptly set in so well disposed order the multitude of the stars that is in heaven, that nothing can be devised more beautiful to behold: to set and fasten some of them in their standings so that they can not move, and to other some to grant a free course, but so that in moving they wander not beyond their appointed space, so to temper the motion of them all that it may divide in measure the days and nights, months, years and seasons of the year, and to bring this inequality of days which we daily see to such a tempered order that it hath no confusion. Likewise, when we mark his power in sustaining so great a body, in governing the so swift whirling about of the engine of heaven, and such like. For these few examples do sufficiently declare what it is to record the power to God in the creation of the world. For else if I should travail as I said to express it all in words, I should never make an end, forasmuch as there are so many miracles of the power of God, so many tokens of his goodness, so many examples of his wisdom, as there be forms of things in the world, yea as there be things either great or small.  
Now remaineth the other part which cometh nearer to Faith, that while we consider that God hath ordained all things for our guard and safety, and therewithal do feel his power and grace in ourselves▪ and in so great good things that he hath bestowed upon us: we may thereby stir up ourselves to the trust, invocation, praise and love of him. Now as I have before said, God himself hath showed in the very order of creation▪ that for man's sake he created all things. For it is not without cause that he divided the making of the world into six days, whereas it had been as easy for him in one moment to have in all points accomplished his whole work, as it was by such proceeding from piece to piece to come to the end of it. But than it pleased him to show his providence and fatherly carefulness toward us, that before he made man he prepared all that he foresaw should be profitable for him, and fit for his preservation. Now great unthankfulness now should it be to doubt whether this good Father do care for us, whom we see to have been careful for us ere that we were borne? How wicked were it to tremble for distrust lest his goodness would at any time leave us destitute in necessity, which we see was dysplaied for us being not yet borne, with great abundance of all good things. 
Gene, i, xxvi●i. et, ix, two,  Beside that we hear by Moses that by his liberality all that ever is in the world is made subject to us. Sure it is that he did it not to mock us with an empty name of gift. Therefore we shall never lack any thing, so far as it shall be available for our preservation. Finally, to make an end, so oft as we name God the creator of heaven and earth, let this come in our minds withal, that the disposition of all things which he hath create, is in his hand and power, and that we are his children whom he hath taken into his own charge and keeping to foster and bring up: that we may look for all good things at his hand, and assuredly trust that he will never suffer us to lack things needful for our safety, to the end our hope should hang upon none other: that whatsoever we desire our prayers may be directed to him: of what thing soever we receive profit we may acknowledge it to be his benefit, and confess it with thanks giving: that being alured with so great sweetness of his goodness and liberality, we may study to love and honour him withal our heart.   

¶ The xu Chapter. What a one man was created: wherein there is entreated of the powers of the soul, of the image of God, of free will and of the first integrity of nature.  
NOw must we speak of the creation of man, not only because he is among all the works of God the most noble and most excellent example of his justice, wisdom and goodness: but also because as we said in the beginning, we cannot plainly and perfectly know God, unless we have withal a mutual knowledge of ourselves. Although the same knowledge be of two sorts, the one to know what we were created at the first beginning, the other to know what our estate began to be after the fall of Adam (for it were but to small profit for us to know our creation, unless we did also in this lamentable fall know what is the corruption and deformity of our nature:) yet at this time we will be content with description of our nature when it was pure. And before we descend to this miserable estate whereunto man is now in thraldom, it is good to learn what a one he was created at the beginning. For we must take heed that in precisely declaring only the natural evils of man, we seem not to impute them to the author of nature. For ungodliness thinketh herself to have sufficient defence in this colour, if it may lay for herself that whatsoever fault she hath, the same did after a certain manner proceed from God, & sticketh not if she be accused, to quarrel with God, and to lay the fault upon him whereof she is worthily accused. And they that would seem to speak somewhat more reverently of the majesty of God, yet do willingly seek to excuse their own wickedness, by nature, not considering that therein though not openly they blame God also, to whoes reproach it should fall if it were proved that there is any fault in nature. Sith than we see that our flesh gapeth for all the ways to escape, whereby she thinketh the blame of her own evils may any way be put of from her, we must diligently travail to meet with this mischief. Therefore we must so handle the calamity of mankind that we cut of all excuse, and deliver the justice of God from all accusation. afterward in place convenient we shall see how far men be now from that pureness that was given to Adam. And first we must remember, that in this that man was taken out of earth and clay, a bridle was put upon his pride, for there is no greater absurdity, than for them to glory in their excellency that do not only dwell in a cottage of clay, but also are themselves in part but earth and ashes. But forasmuch as God did not only vouchsafe to give life unto an earthen vessel, but also it was his pleasure that it should be the dwelling house of an immortal Spirit, Adam might justly glory in so great liberality of his maker.  
Now it is not to be doubted that man consisteth of soul & body, and by the name of soul I mean an immortal essence, and yet created, which is the nobler part of him. Sometime it is called the Spirit. Albeit when these two names Soul and Spirit are joined together, they differ one from the other in signification, 
Eccle, xii, seven, Luc. xxiii. xlvi. Act. seven. lix  yet when Spirit is set by itself it meaneth as much as Soul. As, when Solomon speaking of death, sayeth that then the Spirit returneth to him that gave it. And christ commending his Spirit to his father, and Stephen his Spirit to christ do both mean none other thing but that when the soul is delivered from the prison of the flesh, God is the perpetual keeper of it. As for them that imagine that the Soul is therefore called a Spirit because it is a breath or a power by god inspired or poured into bodies which yet hath no essence: both the thing itself and all the Scripture showeth that they do to much grossly err. True it is that while men are fastened to the earth more than they ought to be, they wax dull, yea because they are estranged from the Father of lights they are blinded with darkness, so that they do not think upon this, that they shall remain alive after death. And yet is not that light so quenched in darkness, but that they be touched with some feeling of immortality. Surely the conscience which discerning between good and evil answereth the judgement of God, is an undoubted sign of an immortal Spirit. For how could a motion without essence attain to come to the judgement seat of God, and throw itself into fear by finding her own guiltiness? For the body is not moved with fear of a Spiritual pain, but that falleth only upon the soul. Whereby it followeth that the soul hath an essence. Moreover the very knowledge of God doth prove that the souls which ascend up above the world are immortal: for a vanishing liveliness were not able to attain to the fountain of life. Finalli forasmuch as so many excellent gifts wherewith man's mind is endowed, do cry out that there is some divine thing engraven it, there are even so many testimonies of an immortal essence. For that sense which is in brute beasts, goeth not out of the body, or at lest extendeth no further than to things presently set before it. But the nimbleness of the mind of man which vieweth the heaven and earth & secrets of nature, and comprehending all ages in understanding and memory, digesteth every thing in order and gathereth things to come by things past, doth plainly show that there lieth hidden in man a certain thing several from the body. We conceive by understanding the invisible God and Angels, which the body can not do. We know things that be right, just, and honest, which are hidden from the bodily senses. Therefore it must needs be that the Spirit is the seat of this understanding, Yea and our sleep itself, which astonieth a man and seemeth to take life away from him, is a plain witness of immortality, forasmuch as it doth not only minister unto us, thoughts of those things that never were done, but also foreknowinge of things for time to come. I touch these things shortly which even profane writers do excellently set out with more gorgeous garnishment of words: but with the godly readers a simple putting in mind of them shall be sufficient. Now if the soul were not a certain thing by itself several from the body, the Scripture would not teach that we dwell in houses of clay, that by death we remove out of the Tabernacle of the flesh, that we do put of that which is corruptible, that finally at the last day we may receive reward every man as he hath behaved himself in his body. For these places and other that we do each where commonly light upon, do not only manifestly distinguish the soul from the body, but also in giving to the soul the name of man do show that it is the principal part. 
i. cor. seven. i  Now whereas Paul doth exhort the faithful to cleanse themselves from all defiling of the flesh and the Spirit, he maketh two parts of man wherein abideth the filthiness of sin. And Peter where he calleth Christ the shepherd & bishop of souls, 
i Pete. ii.xxu. i Pe i ix, i Pe. xiii,  should have spoken fond if there were no souls about whom he might execute that office. Neither would that conveniently stand together which he saith of the eternal salvation of souls, and where he biddeth to cleanse our souls, and where he sayeth that evil desires do fight against the soul, and where the author of the Epistle to the hebrews sayeth, 
Heb, xiii, xvi.  that the Pastors do watch that they may yield account for our souls, unless it were true that souls had a proper essence. To the same purpose serveth it that Paul calleth God for witness to his own soul, because it could not be called in judgement before God unless it were subject to punishment. 
Math. x. ●xviii. Lu, xii, v. Heb. xii. ix  And this is also more plainly expressed in the words of Christ, when he biddeth us to fear him which after that he hath killed the body, can throw the soul into hell fire. Now where the author of the Epistle to the hebrews doth distinguish the Fathers of our flesh from God, which is the only Father of Spirits, he would not otherwise more plainly affirm the essence of souls. Moreover, if the souls remained not alive being delivered from the prisons of their bodies, Christ should very fond have brought in the soul of Lazarus joying in the bosom of Abraham, 
Luk. xvi. xxii, two. Cor. v Act. xxiii. viii.  and again the soul of the richman subject to horrible torments. The same thing doth Paul confirm when he teacheth that we wander abroad from God, so long as we dwell in the flesh, and that we enjoy his presence being out of the flesh. But, because I will not be long in a matter that is not obscure, I will add only this out of Luke, that it is reckoned among the errors of the Sadduces that they did not believe that there were any Spirits and Angels.  
Also a strong proof hereof may be gathered of this where it is said, that man is create like to the image of God. 
Goe i. xxvii  For although the glory of God do appear in the outward shape of man, yet is it no doubt that the proper seat of the image of God is in the soul. I do not deny that as concerning our outward shape, in as much as the same doth distinguish and sever us from brute beasts, we do also therein more nearly approach to God than they: nether will I much stand against them which think that this is to be accounted of the image of God, that where all other living creatures do grovellyngwise behold the ground, to man is given an upright face, and he is commanded to look upon the heaven, and to advance his countenance toward the stars: so that this remain certain, that the image of God which is seen appeareth in these outward signs, is spiritual. For Osiander (whom his writings declare to have been in fickle imaginations fond witty) referring the image of God without difference as well to the body as to the soul, mingleth heaven and earth together. For he saith, that the Father, the Son, and the Holy ghost did settle their image in man, because though Adam had stand without falling, yet should Christ have become man. And so by their opinion the body that was appointed for Christ, was but an example or figure of that bodily shape which then was form. But where shall he find that Christ is the image of the Spirit? I grant in deed that in the Person of the Mediator shineth the glory of the whole godhead. But how shall the eternal word be called the image of the Spirit whom he goeth before in order? Finally it overthroweth the distinction between the Son and the Holy ghost, if he do here call him his image. Moreover I would fain learn of him how Christ doth resemble the Holy ghost in the flesh that he took upon him, and by what marks and features he doth express the likeness of him. And where as this saying: Let us make man after our image, 
Genes. i. xvi,  doth also belong to the Person of the Son, it followeth, that he must be the image of himself: which is against all reason. Beside that, if Osianders' invention be believed, man was fashioned only after the figure & pattern of Christ in that he was man, and so that form out of which Adam was taken, was Christ, in that that he was to be clothed with flesh, where as the Scripture in a far other meaning teacheth, that he was create in the image of God. But their subtle invention is more colourable which do thus expound it, that Adam was create in the image of God, because he was fashioned like unto Christ, which is the only image of God. But that exposition also is not sound. Also some interpreters make a great disputation about Image & Likeness, while they seek a difference between those two words, where is no difference at all, saying that this word Likeness is added to expound the other. First we know that among the hebrews such repetitions are common, wherein they express one thing twice: and in the thing itself there is no doubt, but that man is therefore called the image of God, because he is like to God. Whereby appeareth that they are to be laughed at, which do so subtly argue about the words, whether they appoint Zelem, that is to say, Image in the substance of the soul, or Demuth, that is to say, Likeness in the qualities, or what other thing soever it be that they teach. For where as God determined to create man after his own image, this being somewhat darkly spoken he doth as by way of explication repeat it in this saying, After his likeness, as if he would have said, that he would make man, in whom he would represent himself, as in an image, because of the marks of likeness graven in him. And therefore Moses a little after reciting the same thing, doth repeat the Image of God twice, leaving out the name of Likeness. And it is a trifling objection that Oseander maketh, that not a part of man, or the soul only with the gifts thereof, is called the Image of God, but the whole Adam which had his name given him of the earth, from whence he was taken. Trifling, I say, will all readers that have their sound wit judge this objection. For where whole man is called mortal, yet is not the soul thereby made subject to mortality.  
Again where he is called a living creature endued with reason, it is not thereby meant that the body hath reason and understanding. Although therefore the soul is not the whole man, yet is it not inconvenient, that man in respect of the soul be called the image of God, albeit I hold still that principle which I have before established, that the Image of God extendeth to the whole excellence, whereby the nature of man hath pre-eminence among all kinds of living creatures. Therefore in that word is noted the integrity that man had when he was endued with right understanding, when he had his affection framed according to reason, and all his senses governed in right order, and when in excellent gifts he did truly resemble the excellence of his Creator. And though the principal seat of the image of God were in the mind and heart, or in the soul and the powers thereof, yet was there no part of man, not so much as the body, wherein did not some sparks thereof appear. Certain it is, that also in all the parts of the world, there do shine some resemblances of the glory of God: whereby we may gather that where it is said, that his Image is in man, there is in so saying a certain secret comparison, that advanceth man above all other creatures, and doth as it were sever him from the common sort. 
Mat. xxii. thirty.  Neither is it to be denied, that the Angels were create after the likeness of God, sith (as Christ himself testifieth) our chief perfection shall be to become like unto them. But not without cause doth Moses by that peculiar title set forth the grace of God toward us, specially where he compareth only visible creatures with man.  
But yet it seemeth that there is not given a full definition of the image of God, unless it plainlier appear in what qualities man excelleth: and whereby he ought to be counted a glass, resembling the glory of God. But that can be by no other thing better known, than by the repairing of man's corrupted nature. First it is doubtless, that when Adam fell from his estate, he was by that departure estranged from God. Wherefore although we grant that the Image of God was not altogether defaced and blotted out in him, yet was it so corrupted, that all that remaineth, is but ugly deformity. Therefore the beginning of recovery of safety for us, is in that restoring which we obtain by Christ, who is also for the same cause called the second Adam, because he restored us unto true and perfect integrity. For although where Paul doth in comparison set the quickening Spirit that Christ giveth to the faithful, 
i Cor. xv. xlv.  against the living soul wherein Adam was created, he setteth forth the more abundant measure of grace in the regeneration: yet doth he not take away this other principal point, that this is the end of our regeneration, that Chrste should new fashion us to the image of God. 
Colo. iii. x. Ephe. iiii xxiiii.  Therefore in an other place he teacheth, that the new man is renewed according to the image of him that created him. Wherewith agreeth this saying: put on the new man which is create according to God. Now it is to be seen, what Paul doth principally comprehend under this renewing. First he speaketh of knowledge and after of pure righteousness and holiness. Whereby we gather that the image of God was first of all to be seen in the light of the mind, in the uprightness of heart, and soundness of all the parts. For although I grant that this is a figurative phrase of speech to set the part for the whole: yet can not this principle be overthrown, that that thing which is the chief in the renewing of the image of God, was also the principal in the creation of him. 
two Cor. iii xviii.  And for the same purpose maketh it that in an other place he teacheth, that we beholding the glory of God with open face, are transformed into the same image. Now do we see how Christ is the most perfect image of God, according to the which we being fashioned are so restored, that in true godliness, righteousness, pureness and understanding, we bear the image of God. Which principle being established, 
i Cor. xi. seven.  Osianders' imagination of the shape of our body doth easily vanish away of itself. Where as the man alone is in Paul called the Image and glory of God, and the woman is excluded from that degree of honour, it appeareth by the rest of the text, that the same is to be applied only to civil order of policy. But that under the name of image, 
joh. i. iiii  whereof we speak, is comprehended all that belongeth to the spiritual and eternal life, I think it be already sufficiently proved. And the same thing doth john confirm in other words: saying that the light which was from the beginning in the eternal word of God was the light of men. For where his purpose was to praise the singular grace of God, whereby man excelleth all other living creatures to sever him from the common ●orte, because he hath attained no common life, but joined with the light of understanding, he therewithal showeth how he was made after the image of God. Therefore sith the image of God is the uncorrupted excellence of the nature of man, which shined in Adam before his fall, and afterward was so corrupted and almost defaced, that nothing remaineth sins that ruin, but disordered, mangled, and filthily spotted: yet the same doth in some part appear in the elect, insomuch as they are regenerate, and shall obtain her full brightness in heaven. But that we may know on what parts it consisteth, it shall be good to entreat of the powers of the soul. For that speculative devise of Augustine is not sound, 
Libr. de tri. x. De civi. dei▪ xi.  where he saith that the soul is a glass of the Trinity, because that there are in it understanding, will, and memory. Neither is their opinion to be approved, which set the Image of God in the power of dominion given unto him, as if he resembled God only in this mark, that he is appointed lord and possessor of all things, where as in deed the Image of God is properly to be sought within him, and not without him, and is an inward good gift of the soul.  
But before I go any further, it is needful that I meet with the doting error of the Manichees, 
Genes. two. seven.  which Seruetto hath attempted to bring in again in this age. Where it is said, that God breathed the breath of life into the face of man, they thought that the soul did convey into man the substance of God, as if some portion of the immeasurable God were come into man. But it is easy even shortly to show how many gross and fowl absurdities this devilish error draweth with it. For if the soul be by derivation part of the essence of God, it shall follow that the nature of God is subject, not only to change and passions, but also to ignorance, evil lusts, weakness, and all kinds of vices. Nothing is more inconstant than man, because contrary motions do toss and diversely draw his soul, oftentimes he is blind by ignorance, oft he yieldeth as vanquished even to small temptations, and we know that the soul itself is the sink and receiver of all filthiness, all which things we must ascribe to the nature of God, if we grant that the soul is of the essence of God, or a secret inflowing of godhead. Who would not abhorred this monstrous devise? Truly in deed doth Paul allege out of Aratus, that we are the offspring of God, but in quality and not in substance, 
Act. xvii. xxviii.  in as much as he hath garnished us with godly gifts. But in the mean time to tear in ●under the essence of the Creator, as to say, that every man doth possess part of it, is to much madness. Therefore we must certainly hold, that the souls, although the image of God be graven in them, were no less created than the angels were. And creation is not a pouring out of one substance into an other, but a beginning of essence made of nothing. And although the spirit of man came from God, and in departing out of the flesh returneth to God, yet is not forthwith to be said, that it was taken out of his substance. And in this point also of Oseander, while he glorieth in his illusions, hath entangled himself with an ungodly error, not acknowledging the image of God to be in man without his essential justice, as though God by the inestimable power of his holy spirit could not make us like unto himself, unless Christ should substantially power himself into us. With what soever colour many do go about to disguise these deceipts, yet shall they never so beguile the eyes of the readers, that are in their right wits, but that they will easily see that these things savour of the Manichees error. And where saint Paul entreateth of the restoring of this image, it may be readily gathered out of his words, 
two. Cor. iii xviii.  that man was made of like form to God, not by inflowing of his substance, but by grace and power of his Spirit. For he saith, that in beholding the glory of Christ, we are transformed into the same Image, as by the Spirit of God, which surely so worketh in us, that it maketh us of one substance with God.  
It were but folly to borrow of the Philosophers a definition of the soul, of whom almost none, except Plato, hath perfectly affirmed it to be an immortal substance. In deed some other also, that is the Socratians do touch it, but so as none doth plainly teach that to other, which himself was not persuaded. But therefore is Plato of the better judgement, because he doth in the soul consider the image of God. Some other do so bind the powers and virtues of the soul to this present life, that being out of the body they leave to it nothing. Now we have already taught by the Scripture, that it is a bodylesse substance: now must we add that although properly it is not comprehended in place, yet it is set in the body, and doth there dwell as in a house, not only to minister life to all the parts of the body, and to make the instruments thereof meet and fitly serving for the actions that they are appointed for, but also to beat the chief office in governing the life of man, and that not only about the duties in this earthily life, but also to stir us up to the service of God. Although this later print in this corruption is not plainly perceived, yet even in the vices themselves there remain imprinted some leavings thereof. For whence cometh it but of shame, that men have so great care what be reported of them? And whence cometh shame, but of regard of honesty? Whereof the beginning and cause is, that they understand that they are naturally borne to observe justice, in which persuasion is enclosed the seed of religion. For as without all controversy man was made to meditation of the heavenly life: so is it certain that the knowledge thereof was engraven in his soul. And surely man should want the principal use of his understanding, if he should be ignorant of his own felicity, whereof the perfection is that he be joined with God, and therefore it is the chief action of the soul to aspire thereunto. And so the more that every man studieth to approach unto God, the more he thereby proveth himself to be endued with reason. As for them that would have divers souls in man, that is, a feeling soul, and a reasonable soul, although they seem to say somewhat by reason provable, yet because there is no steadfast certainty in their reasons, we must reject them, unless we listed to accombre ourselves in things trifling and unprofitable. A great disagreement say they, there is between the instrumental motions and the part of the soul endued with reason. As though reason itself did not also dissent from itself, and some devices of it do strive with other some, as they were armies of enemies. But forasmuch as that troublesomeness proceedeth of the corruption of Nature, it were amiss to gather thereby, that there are two souls, because the powers of the soul do not agree together, in such well framed order as they ought. But as for more subtle disputation of the Powers themselves, I leave that to the Philosophers. A simple definition shall suffice us for edification of godliness. I grant that the things that they teach are true, and not only pleasant but also profitable to be known, and well gathered of them, and I forbid not such as are desirous to learn to study them. first therefore I admit that there are five Senses, which Plato better liked to call Instruments, whereby all Objects, 
in The●cteto.  are powered into Common sense, as into a place of receipt: then followeth fantasy, which judgeth those things one from other that Common sense hath conceived, next is Reason, to which belongeth the universal judgement of things: last, is the Understanding mind, which with earnestly bent and quiet viewing beholdeth all those things, that Reason is wont to discourse upon, 
Arist. Etthicorum lib. i. ca vlt. Item li. vi. cap. 2.  and consider. And to the Understanding mind, Reason, and Fancy, which are the three powers of the soul, that rest in knowledge, there do answer three other that do rest in Appetite, that is to say, Will, the parts whereof are to covet those things that the Understanding mind and Reason do lay before it: the Power of Anger, which catcheth those things that Reason and Fancy do minister unto it, The power of Desiring, which taketh hold of those things that fantasy and Sense, presenteth it. Although these things be true, or at least likely to be true, yet because I fear that they shall more entangle us with obscureness than further us, I think it best to overpass them. If any man list otherwise to divide the powers of the soul, and to call the one the power of Appetite, which although it be without reason itself, yet doth obey reason, if it be by other mean directed, and to call the other the power of understanding, which is by itself partaker of reason, I am not much against it, neither will I confute this opinion, that there are three beginnyngs of doing: that is to say, Sense, Understanding, and Appetite. But let us rather choose a division, that is within the capacity of all men, which can not be had of the Philosophers. For they when they mean to speak most plainly, do divide the soul into Appetite and Understanding, but either of these they make of two sorts. Understanding, they say, is sometime Contemplative, which being contented with only knowledge, 
Themistocles de anima lib. 3. ca 49. De duplici intell. de finibus lib. 3.  hath no moving of action, which thing Cicero thinketh to be expressed by this word ingenium, wit. Sometime they say it is practical, which by conceiving of good or evil doth diversely move the Will. And appetite they do divide into Will, and Lust. Will they call that when Appetite which they call Horme, obeyeth to reason, and Lust they call that when the appetite shaking of the yoke of reason, runneth out● to intemperance. So always they imagine reason to be that in man, whereby man may rightly govern himself.  
But we are constrained somewhat to serve from this manner of teaching, because the philosophers which knew not the corruption of man's nature, which came for punishment of his fall, do wrongfully confound the two very divers states of man. Let us therefore thus think of it, that there are in the soul of man two parts, which shall serve at this time for our present purpose, that is to say, Understanding and Wil And let it be the office of Understanding, to discern between objects, or things set before it, as each of them shall seem worthy to be liked or misliked: and the office of Will to choose and follow that which Understanding saith to be good, and to refuse and flee that which Understanding shall disallow. Let us not here be stayed at all with the me subtleties of Aristotle, that the mind hath of itself no moving, but that it is choice which moveth it, which choice he calleth the desiring understanding. But to the end we be not entangled with superfluous questions, let this suffice us, that the Understanding is as it were the guide and governor of the soul, and that Will hath always regard to the appointment of Understanding, and abideth the judgment thereof in her desires. 
Etthi. li. vi. cap. 2  According whereunto, Aristotle himself hath truly said, that fleeing or following is in Appetite such a like thing, as in the understandng mind is affirming and denying. Now how certain the government of Understanding is to direct the Will: that we will consider in an other place. Here we mean only to show that there can be found no power in the soul but that may well be said to belong to the one of these two membres. And in this sort under Understanding we comprehend Sense, which other do so distinguish, that they say Sense is inclined to pleasure, for which Understanding followeth that which is good: and that so it cometh to pass, that the Appetite of sense is Concupiscence and Lust, the affection of understanding is Will. Again in stead of the name of Appetite, which they better like, I set the name of Will, which is more commonly used.  
God therefore hath furnished the soul of man with an understanding mind, whereby he might discern good from evil, and right from wrong, and having the light of reason going before him, might see what is to be followed or forsake. For which cause the Philosophers have called this directing part the Guider. To this he hath adjoined will, to which belongeth choice. With these noble gifts the first state of man excelled, so that he not only had enough of reason, understanding, wisdom, and judgement, for the government of this earthly life, but also to climb up even to God and to eternal felicity. Then to have Choice added unto it, which might direct the appetites, and order all the instrumental motions, and that so the Will might be altogether agreeable to the government of reason. In this Integrity, man had free-will, whereby if he would he might have attained eternal life. For here it is out of place to move question of the secret predestination of God: because we are not now about to discuss what might have chanced or not, but what at that time was the nature of man. Adam therefore might have stand if he would, because he fell not but by his own wil But because his will was pliable to either side, and there was not given him constancy to continue, therefore he so easily fell. Yet his Choice of good and evil was free. And not that only, but also in his understanding mind, & in his will was most great uprightness, and all his instrumental parts orderly framed to obedience, until by destroying himself he corrupted the good things that were in him. From hence cometh it that all the Philosophers were so blinded, for that in a ruin they sought for an upright building, and for strong joints in an unjointed overthrow. This principle they held, that man could not be a living creature, endued with reason, unless there were in him a free choice of good and evil: and they considered, that otherwise all the difference should be taken away between virtues and vices, unless man did order his own life by his own advise. Thus far had they said well if there had been no change in man, which change because they knew not of, it is no marvel though they confound heaven and earth together. But as for them which professing themselves to be the disciples of Christ, do yet seek for free will in man, that hath been lost and drowned in spiritual destruction, they in going mean between the Philosophers opinions & the heavenly doctrine are plainly deceived, so that they touch neither heaven nor earth. But of these things we shall better speak in place fit for them: now only this we have to hold in mind, that man at his first creation was far other than his posterity ever sins, which taking their beginning from him being corrupted, hath from him received an infection derived to them as it were by inheritance. For then all the parts of his soul were framed to right order, than stood safe the soundness of his understanding mind, and his will free to choose the good. If any do object that it stood but in slippery state, because his power was but weak, I answer that that state was yet such as sufficed to take from him all excuse, neither was it reasonable to restrain God to this point, to make man such a one as either could not or would not sin at all, 
Aug. Ge● ne. lib. xi, cap. seven. viii.ix.  I grant such a nature had been better, but therefore precisely to quarrel with god, as though it had been his duty to have given that unto man, is to much unjustice, forasmuch as it was in his own choice to give how much pleased him. But why he did not uphold him with the strength of steadfast continuance, that resteth hidden in his own secret counsel: it is our part only to be so far wise as with sobriety we may. Man received in deed to be able if he would, 
De correp. & gtati. ad valentini. ca xi.  but he had not to will that he might be able. For of this will should have followed steadfast continuance. Yet is he not excusable, which received so much that of his own will he hath wrought his own destruction. And there was no necessity to compel God to give him any other than a mean will and a frail will, that of man's fall he might gather matter for his own glory.   

¶ The xvi Chapter. That God by his power doth monish and maintain the world, which himself hath created, and by his providence doth govern all the parts thereof.  
BUt it were very fond and bare to make God a creator for a moment, which doth nothing sins he hath ones made an end of his work. And in this point principally ought we to differ from the profane men, that the presence of the power of God may shine unto us no less in the continual state of the world, than in the first beginning of it. For though the minds of the very wicked in only beholding of the heaven & earth are compelled to rise up unto the creator, yet hath faith a certain peculiar manner by itself whereby it giveth to god ●he whole praise of creation. And therefore serveth that saying of the Apostle, which we before alleged, that we do not understand but by faith, that the world was made by the word of God. For unless we pass forward even unto his providence, we do not yet rightly conceive what this meaneth the God is the creator, how soever we do seem to comprehend it in mind, and confess it with tongue. When the sense of the flesh hath once set before it the power of God in the very creation, it resteth there, and when it proceedeth furthest of all, it doth nothing but weigh and consider the wisdom, power, and goodness of the workman in making such a piece of work (which things do of themselves offer and thrust themselves in sight of men whether they will or no) & a certain general doing in preserving & governing the same, upon which dependeth the power of moving. Finally it thinketh that the lively force at the beginning put into all things by God, doth suffice to sustain them. But faith ought to pierce deeper, that is to say, whom it hath learned to be the creator of all things, by and by to gather that the same is the perpetual governor & preserver of them: and that, not by stirring with an universal motion as well the whole frame of the world, as all the parts thereof, but by sustaining, cherishing & caring for, with singular providence every one of those things that he hath created even to the lest sparrow. So David after he had first said that the world was created by God, by & by descendeth to the continual course of his providence. By the word of the Lord (saith he) the heavens were established, & all the power thereof by the spirit of his mouth. 
Ps. xxxiii vi.  By and by he addeth, The Lord looked down upon the sons of men. & so the rest that he saith further to the same effect. For although they do not all reason so orderly, yet because it were not likely to be believed that God had care of men's matters, unless he were the maker of the world, nor any man doth earnestly believe that God made the world, unless he be persuaded that God hath also care of his works: therefore not without cause David doth by good order convey us from the one to the other. Generally in deed both the Philosophers do teach, and men's minds do conceive that all parts of the world are quickened with the secret inspiration of God. But yet they attain not so far as David both himself proceedeth and carrieth all the godly with him, 
Psa. ciiii. xxvii.  saying: all things wait upon thee, that thou mayest give them food in due season. Thou givest it to them and they gather it. Thou openest thy hand and they are filled with good things. But if thou hide thy face they are troubled. If thou take away their breath, they die and return to their dust. Again if thou send forth thy Spirit, 
Act. xvii xxviii.  they are created and thou renewest the face of the earth. Yea although they agree to the saying of Paul, that we have our being and are moved, and do live in God, yet are they far from that earnest feeling of grace, which he commendeth unto us: because they taste not of gods special care whereby alone his fatherly favour is known.  
That this difference may the better appear, it is to be known, that the Providence of God, such as it is taught in the Scripture, is in comparison set as contrary to fortune and chances that hap by adventure. Now forasmuch as it hath been commonly believed in all ages, and the same opinion is at this day also in a manner in all men, that all things happen by fortune, it is certain, that that which ought to have been believed concerning Providence, is by that wrong opinion not only darkened but also in manner buried. If a man light among thieves, or wild beasts, if by wind suddenly risen he suffer shipwreck on the sea, if he be killed with the fall of a house or of a tree: if an other wandering in desert places find remedy for his poverty, if having been tossed with the waves, he attain to the haven, if miraculously he escape but a finger breadth from death: all these chances as well of prosperity as of adversity the reason of the flesh doth ascribe to fortune. But whosoever is taught by the mouth of christ, that all the hears of his head are numbered, 
Math. x.xix.  will seek for a cause further of, and will firmly believe that all chances are governed by the secret council of God. And as concerning things without life, this is to be thought, that although every one of them have his own property naturally put into it, yet do they not put forth their power but only so far, as they be directed by the present hand of God. They are therefore nothing else but instruments, whereby God continually poureth in so much effect as pleaseth him, and at his will boweth and turneth them to this or that doing. Of no creature is the power more marvelous or more glorious than of the sun. For beside that it giveth light to the whole world with his brightness, how great a thing is this that he cherisheth and quickeneth all living creatures with his heat? that he breatheth fruitfulness into the earth with his beams? that out of sedes warmed in the bosom of the ground, he draweth a budding grenenesse, and sustaining the same with new nouryshmentes doth increase and strengthen it, till it rise up in stalks? That he feedeth it with continual vapour till it grow to a flower, and from a flower to fruit? That then also with baking it he bringeth it to ripenesss? That trees likewise and vines being warned by him, do first bud and shoot forth branches, and after send out a flower, and of a flower do engender fruit? 
Goe i. iii.  But the Lord because he would claim the whole glory of all these things to himself, made the light first to be, and the earth to be furnished with all kinds of herbs and fruits before that he created the sun. A godly man therefore will not make, the sun to be either a principal or a necessary cause of those things which were before the creation of the sun, but only an instrument which God useth because it so pleaseth him, whereas he might leave it & do all things as easily by himself. Then when we read that the sun stood still two days in one degree at that prayer of josua, 
jos, x. xiii two. Kin. xx. xi,  and that the shadow thereof went back ten degrees for Ezechias his sake, by those few miracles God hath declared that the sun doth not daily so rise and go down by blind instinct of nature, but that he to renew the remembrance of his fatherly favour toward us, doth govern the course thereof. Nothing is more natural than spring tide to come immediately after winter, summer after spring, & harvest in course after summer. But in this orderly course is plainly seen so great and so unegal diversity, that it may easily appear that every year, month and day, is governed by a new and special Providence of God.  
And truly God doth claim and will have us give unto him an almightiness, not such as the Sophisters do imagine, vain, idle, and as it were sleeping, but waking, effectual, working and busied in continual doing. Nor such a one as is only a general beginning of a confused motion, as if he would command a river to flow by his appointed channels, but such a one as is bend and ready at all his particular movings. For he is therefore called almighty, not because he can do and yet sitteth still and doth nothing, or by general instinct only continueth the order of nature that he hath before appointed: but because he governing both heaven and earth, by his Providence so ordereth all things that nothing chanceth but by his advised purpose. 
Ps. cxv. iii  For whereas it is said in the Psalm that he doth whatsoever he will, therein is meant his certain & determined will. For it were very fond to expound the Prophet's words after the Philosopher's manner, that God is the first Agent or doer, because he is the beginning and cause of all moving: whereas the faithful aught rather in adversity to ease themselves with this comfort, that they suffer nothing but by the ordinance and commandment of God, because they are under his hand. If then the government of God do so extend to all his works, it is a very childish cavillation to enclose it within the influence of nature. And yet they do no more defraud God of his glory than themselves of a most profitable doctrine, whosoever do restrain the Providence of God within so narrow bounds, as if he suffered all things to be carried with an ungoverned course according to a perpetual law of nature. For nothing were more miserable than man if he should be left subject to every motion of the heaven, the air, the earth and the waters. Beside that by that mean the singular goodness of God toward every man is to much unhonorably diminished. David crieth out that babes yet hanging on their mother's breasts are eloquent enough to magnify the glory of God, 
Psa. viii. iii.  because even so soon as they be come out of the womb, they find food prepared for them by his heavenly care. This is in deed generally true, so that yet our eyes & senses overpass not that unmarked which experience plainly showeth, that some mothers have full and plentiful breasts, some other almost dry, as it pleaseth God to feed one more liberally, and an other more scarcelye● But they which give the due praise to the almightiness of God, do receive double profit thereby, the one that he hath sufficiently large ability to do them good, in whoes possession are both heaven and earth, and to whoes beck all creatures do attend upon, to yield themselves to his obedience: the other, that they may safely rest in his protection, to whoes will are subject all these hurtful things that may any way be feared, by whoes authority as with a bridle Satan is restrained with all his furies and all his preparation, upon whoes beck doth hang all that ever is against our safety. And no other way but this can the immeasurable and superstitious fears be corrected or appeased, which we oftentimes conceive by dangers happening unto us. Superstitiously fearful I say we be, if where creatures do threaten us or give us any cause of fear, we be so afraid thereof, as if they had of themselves any force or power to do us harm, or did unforeseen or by chance hurt us, or as if against the hurts that they do, 
jer. x.ii.  there were not sufficient help in God. As for example. The Prophet forbiddeth the children of God that they should not fear the stars and signs of the heaven, as the unbelievers are wont to do. He condemneth not every kind of fear. But when the unbelievers to give away the government of the world from God unto Planets, do feign that their felicity or misery doth hang on the decrees and foreshewinges of the stars, and not on the will of God, so cometh it to pass that their fear is withdrawn away from that only one, whom they ought to have regarded, unto the stars and comets. Whoso therefore will beware of this unfaithfulness, let him keep always in remembrance that there is not in the creatures a wandering power, working or motion, but that they are governed by the secret counsel of God, so that nothing can chance but that which is decreed by him both witting and willing it so to be.  
First therefore let the readers learn, that Providence is called that, not wherewith God idly beholdeth from heaven what is done in the world, but wherewith as guiding the stern he sitteth and ordereth all things that come to pass. So doth it no less belong to his hands than to his eyes. For when Abraham said unto his son. God shall provide, he meant not only that God did forknowe the success then to come, 
Gen. xxii. viii.  but that he did cast the care of a thing to him unknown upon the will of God, which is wont to bring things doubtful and confused to a certain end. Whereby followeth that Providence consisteth in doing: for to much fondly do many trifle in talking of bare forknowledge. Their error is not altogether so gross which give unto God a government but disordered, and without advised choice, (as I have before said,) that is to say such as whirleth and driveth about with a general motion the frame of the world with all the parts thereof, but doth not peculiarly direct the doing of every creature. Yet is this error not tolerable. For as they teach, it may be (notwithstanding this Providence which they call universal) that all creatures may be moved by chance, or man may turn himself hither or thither by free choice of his wil And so do they part the government between God & man, that God by his power inspireth into man a motion whereby he may work according to the nature planted in him, and man ordereth his own doings by his own voluntary advise: Briefly they mean that the world, men's matters, and men themselves are governed by the power, but not by the appointment of God. I speak not of the Epicureans (which pestilence the world hath alway been filled with) which dream of an idle and slothful God: and other as mad as they, which in old time imagined that God did so rule above the middle region of the air, that he left things beneath to Fortune: for against so evident madness the dumb creatures themselves do sufficiently cry out. For now my purpose is to confute that opinion that is in a manner commonly believed, which giving to God a certain blind, and I wot not what uncertain motion, taketh from him the principal thing, that is by his incomprehensible wisdom to direct and dispose all things to their end: and so in name only and not in deed it maketh God a ruler of the world, because it taketh from him the government of it. For what (I beseech you) is it else to govern, but so to be over them that are under thee, that thou mayest rule them by appointed order? Yet do I not altogether reject that which is spoken of the universal Providence: so that they will again grant me this, that the world is ruled by God, not only because he maintaineth the order of nature which himself hath set, but also because he hath a peculiar care of every one of his works. True it is that all sorts of things are moved by a secret instinct of nature, as if they did obey the eternal commandment of God, and that that which God hath once determined doth of itself proceed forward. And hereunto may that be applied which Christ sayeth, that he and his father were even from the beginning always working. 
Act. xvii. xxviii, Heb. i iii.  And that which Paul teacheth that in him we live, are moved & have our being, and that which the author of the epistle to the hebrews, meaning to prove the Godhead of Christ sayeth, that by his mighty commandment all things are sustained. But they do wrong which by this colour do hide & darken the special Providence, which is confirmed by so certain & plain testimonies of Scripture, that it is marvel that any man could doubt of it. And surely they themselves that draw thesame veil which I speak of to hide it, are compelled by way of correction to add, that many things are done by the peculiar care of god, but then they do wrongfully restrain thesame only to peculiar doings. Wherefore we must prove that God doth so give heed to the government of the successes of all things, and that they all do so proceed from his determined counsel that nothing happeneth by chance.  
If we grant that the beginning of motion belongeth to God, but that all things are either of themselves or by chance carried whether the inclination of nature driveth them, the mutual succeeding by turns of days & nights, of winter & summer, shallbe the work of God, insomuch as he appointing to every one their duties hath set them a certain law, that is if they should always keep one measure in equal proportion, as well the days that come after the nights, the months after months, & years after years. But when sometime immoderate hetes with dryness do burn up all the grain, sometime unseasonable rains do mar the corn, when sudden harm cometh by hail & tempests: that shall not be the work of God, unless parhap it be because the clouds or fair wether or cold or heat have their beginning of the meeting of the planets or other natural causes. But by this mean is there no room left, nether for the fatherly favour nor for the judgements of God. If they say that God is beneficial enough to mankind because he poureth into the heaven & earth an ordinary power, whereby they do find him nourishment: that is to vain and profane an invention, as though the fruitfulness of one year were not the singular blessing of God, and dearth and famine were not his curse & vengeance? But because it were to long to gather together all the reasons that serve for this purpose, let the authority of God himself suffice us. In the law & in the Prophets he doth oftentimes pronounce, that so oft as he watereth the earth with dew & rain, he declareth his favour, & that when by his commandment the heaven is hardened like iron, when corn is consumed with blasting and other harms, when the fields are stricken with hail & tempests, it is a token of his certain & special vengeance. If we grant these things, then is it assured that there falleth not a drop of rain but by the certain commandment of God. 
Ps, cxlvi. ix.  David praiseth the general Providence of God, that he giveth meat to the ravens birds the call upon him: but when God himself threateneth famine to living creatures, doth he not sufficiently declare that he feedeth all living things sometime with scarce and sometime with more plenteful portion as he thinketh good? It is a childish thing as I said before, 
Math. x.xxix.  to restrain this to particular doings, whereas Christ speaketh without exception, that not a sparrow of never so small a price doth fall to the ground without the will of his father. Surely if the flying of birds be ruled by the purpose of God, 
Ps. xii. v.  them must we needs confess with the Prophet, that he so dwelleth on high, that yet he humbleth himself to look upon at things that chance in heaven and earth.  
But because we know that the world was made principally for mankind's sake, we must therefore consider this end in the governance of man. The prophet Hieremy crieth out. 
Hier. x. xxiii.  I know, Lord, that the way of man is not his own, nether belongeth it to man to direct his own steps. And Solomon saith, 
Prou. xx. xxiiii.  the steps of man are ruled by the lord, and how shall a man dispose his own way? Now let them say that man is moved by God according to the inclination of his own nature, but that man himself doth turn the moving whether it pleaseth him. But if that were truly said, then should man have the free choice of his own ways. Peradventure they will deny that, because he can do nothing without the power of God. But seeing it is certain that the Prophet and Solomon do give unto God, not only power but also choice and appointment, they can not so escape away. But Solomon in an other place doth finely rebuke this rashness of men, that appoint unto themselves an other end without respect of God, as though they were not led by his hand. 
Pro xvi. i  The preparations (saith he) of the heart are in man, but the answer of the tongue is of the Lord. It is a fond madness that men will take upon them to do things without God, which can not so much as speak but what he wil And the Scripture to express more plainly that nothing at all is done in the world but by his appointment, showeth that those things which seem most happening by chance are subject to him. 
Exo, xxi, xiii.  For what can you more ascribe to chance, than when a broken bow falling from a tre killeth a wayfaring man passing by it? But the lord saith far otherwise, which confesseth that he hath delivered him into the hand of the slayer. Likewise who doth not leave the happening of lets to the blindness of fortune▪ But the Lord suffereth it not which claimeth the judgement of them to himself: for he sayeth that it cometh not to pass by a man's own power that stones are cast into the lap and drawn out again, 
Pro. xvi. xxxiii.  but that thing which only might be said to come of chance he testifieth to come from himself. For the same purpose maketh that saying of Solomon. The poor man and the usurer meet together, God lighteneth both their eyes. For although poor men and rich be mingled together in the world, while every one hath his state assigned him from God, he admonisheth that god which giveth light to all men is not blind, and so he exhorteth the poor to patience, because whosoever are not contented with their own state, they seek to shake of the burden that god hath laid upon them. So an other Prophet rebuketh the ungodly men, which ascribe to the diligence of men or to Fortune, that some lie in misery and some arise up to honour. To come to preferment is neither from the east nor from the west nor from the south, 
Psa. lxxv seven.  for God is the judge, he maketh low and he maketh high. Because God can not put of the office of a judge, thereupon the Prophet proveth that by his secret purpose some are in honour, and other some remain in contempt.  
And also I say that the very particular successes are generally witnesses of gods singular providence. 
Exo, nineteen. xiii.  God raised in the desert a south wind to bring the people plenty of fowls: when his pleasure was to have jonas thrown into the sea, 
joh. i vi.  he sent out a wind to raise up a tempest. But they that think that God governeth not the world, will say that this chanced beside common use. But thereby I do gather that never any wind doth rise or increase but by the special commandment of God. For otherwise it should not be true, 
Psa. ciiii iiii.  that he maketh the winds his messengers, and fiery flame his ministers, that he maketh the clouds his chariots and rideth upon the wings of the wind, unless he did by his will drive about the clouds and winds, and show in them the singular presence of his power. So in an other place we are taught that so oft the sea swelleth with blast of winds, 
Psa, cvii xxv.  those violences do testify a singular presence of God. He commandeth and raiseth up the stormy winds and it lifteth up the waves thereof, and then he turneth the storm to calm, so that the waves thereof are still. As in an other place he saith, that he scourged the people with burning winds. So whereas the power of engendering is naturally given to men, yet God willeth to it be imputed to his special grace, that he leaveth some in barrenness, and vouchsafeth to grant issue to other some, 
Goe thirty. two  the fruit of the womb is his gift. Therefore said jacob to his wife, am I as God that I can give thee children? But to make an end: there is nothing more ordinary in nature than that we be fed with bred. But the Holy ghost pronounceth that not only the growing of the fruits of the earth is the special gift of God, but also that men live not by only bread, because it is not the very full feeding that nourisheth, but the secret blessing of God: 
Esa. iii i,  as on the other side he threateneth that he will break the stay of bred. Nether could we earnestly pray for our daily bred, unless God did give us food with his fatherly hand. Therefore the Prophet, 
Ps. cxxxvi  to persuade the faithful, 
Ps● xx, iiii, xvi. xvii,  that God in feeding them doth fulfil the office of a good father of household, doth put them in mind that he giveth meat to all flesh. Finally when we have on the one side: The eyes of the Lord are upon the righteous, & his ears bend to their prayers: on the other side: The eye of the Lord is upon the ungodly to destroy the memory of them out of the earth: let us know that all creatures both above & beneath are ready to obedience that he may apply them to what use soever he will, whereupon is gathered that not only his general providence remaineth in his creatures to continued the order of nature, but also by his marvelous counsel is applied to a certain and proper end.  
They which would bring this doctrine in hatred, do cavil that this is the learning that the stoics teach of fatum or Destiny, 
Lib. 2. a● boni. ca vi.  which also was once laid for reproach to Augustine. As for us, although we be loath to strive about words, yet we allow not this word fatum, both because it is one of those whoes profane novelty S. Paul teacheth us to flee, and because some men go about with the odiousness thereof to bring God's truth in hatred. As for the very opinion of the Stoics, it is wrongfully laid to our charge. For we do not, as the stoics do, imagine a necessity by a certain perpetual knot & entangled order of causes which is contained in nature: but we make God the judge & governor of all things, which according to his wisdom hath even from furthest end of eterntie decreed what he would do, & now by his power putteth in execution that which he hath decreed. Whereupon we affirm that not only the heaven & earth and other creatures without life, but also the purposes & wills of men are so governed by his Providence, that they be directly carried to the end that it appointeth. What then? will one say, doth nothing happen by fortune or by chance? I answer that Basilius magnus hath truly said that fortune and chance are heathen men's words, with the signification whereof the minds of the godly ought not to be occupied. For if every good success be the blessing of God, & every calamity & adversity be his curse, now is there in men's matters no place left for fortune or chance. We ought also to be moved with this saying of Augustine. 
Retr. li. ● capi. i,  In his books against the Academikes he saith. It doth displease me that I have so oft named fortune, albeit my meaning was not to have any goddess meant thereby, but only a chanceable happening in outward things either good or evil Of which word Fortune are derived those words which no religion forbiddeth us to use, fort, forsan, forsitan, fortasse, fortuito, that is parhap, peradventure, by fortune & by chance, which yet must all be applied to the Providence of God. And that did I not leave, unspoken when I said, for parchance even the same that is commonly called Fortune is also ruled by secret order. And we call chance in things nothing else but that whereof the reason & cause is unknown. I said this in deed, but it repenteth me that I did there so name Fortune. Forasmuch as I see that men have a very evil custom, that where they ought to say, thus it pleased God, they say thus it pleased fortune. Finally he doth commonly in his books teach, that the world should be unorderly whirled about if any thing were left unto Fortune. And although in an other place he determineth that all things are done partly by the free will of man, & partly by the Providence of God, yet doth he a little after sufficiently show that men are subject unto & ruled by Providence, taking this for a principle, that nothing is more against convenience of reason, than to say that any thing chanceth but by the ordinance of God, for else it should hap without cause or order by which reason he also excludeth that happening that hangeth upon the will of men: and by and by after he plainlier sayeth that we ought not to seek a cause of the will of God. 
Quest. li. 83. De Tri. li. 3. cap. 4.  And so oft as he maketh mention of sufferance, how that is to be understanded shall very well appear by one place where he proveth that the will of God is the sovereign and first cause of all things, because nothing happeneth but by his commandment or sufferance. Surely he feigneth not God to sit still idle in a watch tour, when it is his pleasure to suffer any thing, whereas he useth an actual will (as I may so call it) which otherwise could not be called a cause.  
But forasmuch as the dullness of our understanding can not by a great way attain to the height of god's providence, we must use a distinction to help to lift it up. I say therefore, how soever all things are ordained by the purpose and certain disposition of God, yet to us they are chaunsable, not that we think that fortune ruleth the world and men, and unadvisedly tosseth all things up and down (for such beastliness ought to be far from a christian heart) but because the order, mean, end and necessity of those things that happen, doth for the most part lie secrecte in the purpose of God, and is not comprehended with opinion of man, therefore those things are as it were chaunsable, which yet it is certain to come to pass by the will of God. For they seem no otherwise, whether we consider them in their own nature, or whether we esteem them according to our knowledge and judgement. As for an example, let us put the case, that a merchant being entered into a wood in company of true men, doth unwisely stray away from his fellows, and ●n his wandering chanceth upon a den of robbers, lighteth among thieves and is killed, 
Io. xiiii. v  his death was not only foreseen with god's eye, but also determined by his decree. For it is not said that he did foresee how far each man's life should extend, bu● that he hath set and appointed marks which can not be passed. And yet so far as the capacity of our mind conceiveth, all things herein seem happening by chance. What shall a Christian here think? even this, whatsoever happened in such a death, he will think it in nature chancing by fortune as it is in deed, but yet he will not doubt that the providence of God did govern to direct fortune to her end. In like manner are the happeninges of things to come. For as all things that be to come are uncertain unto us, so we hang them in suspense, as if they might fall on either part, yet this remaineth settled in our hearts, that nothing shall happen but that which God hath already foreseen. In this meaning is the name of chance oft repeated in Ecclesiastes, because at the first sight men do not attain to see the first cause which is far hidden from them. And yet that which is declared in the Scriptures concerning the secret providence of God, was never so blotted out of the hearts of men, but that even in the darkness there always shined some sparks thereof. So the soothsayers of the Philistians, although they waver in doubtfulness, yet they ascribe adversity partly to God partly to fortune. If (say they) the ark go that way, 
i Sam. vi, ix  we shall know that it is God that hath stricken us: but if it go the other way, than a chance hath light upon us. In deed they did foolishly, when their cunning of sooth saying deceived them, to flee to fortune, but in the mean while we see them constrained, so that they dare not think that the evil hap which chanced unto them did come of fortune. But how God with the bridle of his providence turneth all successes whether pleaseth him, may appear by one notable example. Behold even at one moment of time, 
i. Samu. xxiii. xxvi.  when David was found out and near taken in the desert of Mahon, even than the Philistines invaded the land, and Saul was compelled to departed. If God meaning to provide for the safety of his servant did cast this let in saul's way, surely although the Philistines going to arms were sudden and beside the expectation of men, yet may we not say that it came by chance. But those things that seem to us to happen by chaune, faith will acknowledge to have been a secret moving of God. I grant there doth not alway appear the like reason, but undoubtedly we ought to believe that whatsoever changes of things are seen in the world, they come by the secret stirring of the hand of God. But that which God purposeth is so of necessity to come to pass, that yet it is not of necessity precisely nor by the nature of itself. As thereof is a familiar example in the bones of Christ, Forasmuch as he had put on a body like unto ours, no wise man will deny that his bones were naturally able to be broken, yet was it impossible that they should be broken: whereby we see again that not without cause were in schools invented the distinctions of necessity in respect, and necessity absolute, of consequent and consequence, where as God had subject to brickleness the bones of his son, which he had exempted from being able to be broken, and so brought to necessity by reason of his own purpose, that that thing could not be, which naturally might have been.   

The xvii Chapter. Whereto and to what end this doctrine is to be applied, that we may be certain of the profit thereof.  
Now forasmuch as men's wits are bend to vain curious subtleties, it is scarcely possible but that they shall encumber themselves with entangled doubts, who soever do not know the true and right use of this Doctrine. Therefore it shall be expedient here to touch shortly to what end the Scripture teacheth, that all things are ordered by God. And first of all is to be noted, that the Providence of God ought to be considered as well for the time to come as for the time past: secondarily that the same is in such fort the governor of all things, that sometime it worketh by means, sometime without means, and sometime against all means. Last of all, that it tendeth to this end, that God may show that he hath care of all mankind, but specially that he doth watch in ruling of his church, which he vouchsafeth more nearly to look unto. And this is also to be added, that although either the fatherly favour and bountifulness of God, or oftentimes the severity of his judgement do brightly appear in the whole course of his Providence: yet sometime the causes of those things that happen are secret, so that this thought creepeth into our minds, that men's matters are turned and whirled about with the blind sway of fortune, or so that the flesh stirreth us to murmur, as if God did to make himself pastime to toss men like tennis balls. True it is that if we were with quiet and still minds ready to learn, the very success itself would at length plainly show, that God hath an assured good reason of his purpose, either to train them that be his to patience, or to correct their evil affections & tame their wantonness, or to bring them down to the renouncing of themselves, or to awake their drowsynesse: on the other side to overthrow the proud, to disappoint the subtlety of the wicked, to confound their devices. But howsoever the causes be secret and unknown to us: we must assuredly hold that they are laid up in hidden store with him, 
Psal. xl.  & therefore we ought to cry out with David, God, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts toward us. I would declare and speak of them, but they are more than I am able to express. For although always in our miseries we ought to think upon our sins, that the very punishment may move us to repentance, yet do we see how Christ giveth more power to the secret purpose of his father, than to punish every one according to his deserving. 
john. ix.  For of him that was borne blind he saith: neither hath this man sinned nor his parents, but that the glory of God may be showed in him. For here natural sense murmureth when calamity cometh even before birth, as if God did unmercifully so to punish the silly innocent, that had not deserved it. But Christ doth testify that in this looking glass the glory of his father doth shine to our sight, if we have clear eyes to behold it. But we must keep modesty, that we draw not God to yield cause of his doings, but let us so reverence his secret judgements, that his will be unto us, a most just cause of all things. When thick clouds do cover the heaven, and a violent tempest ariseth, then because both a heavysome mystynesse is cast before our eyes, and the thunder troubleth our ears, and all our senses are amazed with terror, we think that all things are confounded and tumbled together: and yet all the while there remaineth in the heaven the same quietness and calmness, that was before. So must we think that while the troublesome state of things in the world taketh from us ability to judge, God by the pure light of his righteousness and wisdom, doth in well framed order govern and dispose even those very troublesome motions themselves to a right end. And surely very monstrous is the rage of many in this behalf, which dare more boldly call the works of God to account and examine his secret meanings, and to give unadvised sentence of things unknown, than they will do of the deeds of mortal men. For what is more unorderly than to use such modesty toward our egals, that we had rather suspend our judgement than to incur the blame of rashness, and on the other side proudly to triumph upon the dark judgements of God, which it became us to regard with reverence.  
Therefore no man shall well & profitably weigh the Providence of God but he that considering that he hath to do with his creator and the maker of the world, doth with such humility as he ought submit himself to fear and reverence. Hereby it cometh to pass, that so many dogs at this day do with venimed bitynges, or at least barking assail this doctrine, because they will have no more to be lawful for God, than their own reason informeth them. And also they rail at us with all the spitefulness that they are able, for that not contented with the commandments of the law, wherein the will of God is comprehended. We do further say, that the world is ruled by his secret counsels. As though the thing that we teach were an invention of our own brain, and as though it were not true that the Holy ghost doth everywhere expressly say the same, and repeateth it with innumerable forms of speech. But because some shame restraineth them, that they dare not vomit out their blasphemies against the heaven: they fain that they contend with us, to the end they may the more freely play the madmen. But if they do not grant that what soever happeneth in the world, 
Ps. xxxvi seven.  is governed by the incomprehensible purpose of God, let them answer to what end the Scripture saith, that his judgements are a deep bottomless depth. For where as Moses crieth out that the will of God is not to be sought afar of in the clouds, or in the depths, because it is familiarly set forth in the law: it followeth, that his other hidden will is compared to a bottomless depth. 
Rom. xl. xxxiii.  Of the which Paul also saith: O depth of the richesses and of the wisdom and of the knowledge of God: how unsearchable are his judgements, and his ways passed finding out? for who hath known the mind of the Lord, or who hath been his counsellor? And it is in deed true, that in the gospel and in the law are contained mysteries which are far above the capacity of our sense: but for asmuch as God for the comprehending of these mysteries which he hath vouchsafed to open by his word, doth lighten the minds of them that be his, with the Spirit of Understanding: now is therein no bottomless depth, but a way wherein we must safe walk, & a candle to guide our feet, & the light of life, and the school of certain and plainly discernible truth. But his marvelous order of governing the world is worthily called a bottomless depth: because while it is hidden from us, we ought reverently to worship it. Right well hath Moses expressed them both in few words. 
Deu. xxix xxix.  The secret things (saith he) belong to the Lord our God: but the things revealed belong to us and to our children for ever. We see how he biddeth us not only to study in meditation of the law, but also reverently to look up unto the secret Providence of God. 
job. xxvi xiiii.  And in the book of job is rehearsed one title of this depth, that it humbleth our minds. For after that the author of that book in surveying up and down the frame of the world, had honourably entreated of the works of God, at length he addeth: Lo, these be part of his ways, but how little a portion hear we of him? According to which reason in an other place he maketh difference between the wisdom that remaineth with God, and the measure of wisdom that he hath appointed for men. For after he hath preached of the secrets of nature, he saith that wisdom is known to God only, 
job. xxviii. xil.  and is hidden from the eyes of all living creatures. But by and by after he saith further, that it is published to the end it should be searched out, because it is said unto man, behold the fear of God is wisdom. For this purpose maketh the saying of Augustine: Because we know not all things which God doth concerning us in most good order, 
Li. lxxxiii quest. ca xxiii.  that therefore in only good will we do according to the law, because his Providence is an unchangeable law. Therefore scythe God doth claim unto himself the power to rule the world, which is to us unknown, let this be to us a law of soberness and modesty, quietly to obey his sovereign authority, that his will may be to us the only rule of justice, and the most just cause of all things. I mean not that absolute will, of which the Sophisters do babble, separating by wicked and profane disagreement his justice from his power, but I mean that Providence, which is the governess of all things, from which proceedeth nothing but right: although the causes thereof be hidden from us.  
Whosoever shallbe framed to this modesty, they neither for the time paste will murmur against God for their adversities, nor lay upon him the blame of wicked doings, as Agamemnon in Homer did, saying, I am not the cause, but jupiter and Destiny: nor yet again as carried away with Destinies, they will by desperation throw themselves into destruction, as that young man in Plautus which said: Unitable is the chance of things: the Destinies drive men at their pleasure, I will get me to some rock there to make an end of my goods and life together. Neither yet (as an other did) they will pretend the name of God to cover their own mischievous doings: for so saith Lyconides in an other comedy: God was the mover. I believe it was the will of the gods: for if it had not been their will, I know it should not so come to pass. But rather they will search and learn out of the Scripture what pleaseth God, that by the guiding of the Holy ghost they may travail to attain thereunto. And also being ready to follow God, whether soever he calleth, they show in deed that nothing is more profitable than the knowledge of his doctrine. Very foolishly do profane men turmoil with their fondnesses, so that they in manner confounded heaven & earth together as the saying is: If God have marked the point of our death, we can not escape it: than it is labour vainly lost in taking heed to ourselves. Therefore where as one man dareth not venture to go the way that he heareth to be dangerous, lest he be murdered of thieves: an other sendeth for Physicians, and wearieth himself with medicines to secure his life: an other forbeareth gross meats for fear of appeiring his feeble health: an other dreadeth to dwell in a ruinous house: Finally where as men devise all ways and endeavour with all diligence of mind whereby they may attain that which they desire: either all these remedies are vain, which are sought, as to reform the will of God, or else life and death, health and sickness, peace and war, and other things, which men as they covet or hate them, do by their travail endeavour to obtain or escape, are not determined by his certain decree. And further they gather, that the prayers of the faithful are disordered, or at the least superfluous, wherein petition is made that it will please the Lord to provide for those things which he hath already decreed from eternity. To be short, they destroy all counsels that men do take for time to come as things against the Proviuidence of God, which hath determined what he would have done, without calling them to counsel. And than what soever is already happened, they so impute it to the Providence of God, that they wink at the man whom they know to have done it. As hath a ruffian slain an honest citizen? he hath executed thee (say they) the purpose of God. Hath one stolen, or committed fornication? because he hath done the thing that was foreseen and ordained by the Lord, he is a minister of his Providence. Hath the son carelessly, neglecting all remedies, waited for the death of his father? he could not resist God that had so before appointed from eternity. So all mischievous doings they call virtues because they obey the ordinance of God.  
But as touching things to come, Solomon doth well bring in agreement together the purposes of men with the Providence of God. For as he laugheth to scorn their folly, which boldly do enterprise any thing without the Lord, as though they were not ruled by his hand: so in an other place he speaketh in this manner. 
Prou vi. ix.  The heart of man purposeth his way, but the Lord doth direct his steps, meaning that we are not hindered by the eternal Decrees of God, but that under his will we may both provide for ourselves, and dispose all things belonging to us. And that is not without a manifest reason. For he that hath limited our life within appointed bounds, hath therewithal left with us the care thereof, hath furnished us with means and helps to preserve it, hath made us to have knowledge before hand of dangers, and that they should not oppress us unware, he hath given us provisions and remedies. Now it is plain to see what is our duty: that is to say: If God hath committed to us our own life to defend, our duty is to defend it. If he offer us helps, our duty is to use them. If he show us dangers before, our duty is not to run rashly into them. If he minister us remedies, our duty is not to neglect them. But no danger shall hurt, unless it be fatal, which by all remedies can not be overcome. But what if dangers be therefore not fatal, because God hath assigned thee remedies to repulse & overcome them? See how thy manner of reasoning agreeth with the order of God's disposition. Thou gatherest that danger is not to be taken heed of, because forasmuch as it is not fatal, we shall escape it without taking heed at all: but the Lord doth therefore enjoin thee to take heed of it, because he will not have it fatal unto thee. These mad men do not consider that which is plain before their eyes, that the skill of taking counsel and heed is inspired into men by God, whereby they may serve his Providence in preserving of their own life: as on the other side by negligence and sloth they procure to themselves those evils that he hath appointed for them. For how cometh it to pass, that a circumspect man while he provideth for himself, doth wind himself out of evils that hang over him, and the fool perisheth by unadvised rashness, but for that both folly and wisdom are the instruments of God's disposition on both parts? Therefore it pleased God to hide from us all things to come, to this end that we should meet with them as things doubtful, and not cease to set prepared remedies against them, till either they be overcome or be past all help of care. And for this cause I have before admonished that the Providence of God doth not alway show itself naked, but as God by using of means doth in a certain manner cloth it.  
The same men do unorderly and unadvisedly draw the chances of time past to the naked providence of god. For because upon it do hung all things whatsoever hap, therefore (say they) neither robberies, nor adulteries, nor manslaughters are committed without the will of God. Why then (say they) shall a thief be punished, for that he spoiled him whom the lords will was to punish with poverty? Why shall the murderer be punished which hath slain him whoes life the Lord had ended? If all such men do serve the will of God, why shall they be punished? But I deny that they serve the will of God. For we may not say that he which is carried with an evil mind doth service to God as commander of it, where in deed he doth but obey his own wicked lust. He obeyeth God, which being informed of his will doth labour to that end, whereunto Gods will calleth him. But whereby are we informed of his will, but by his word? Therefore in doing of things we must see that same will of God, which he declareth in his word. God requireth of us only that which he commandeth. If we do any thing against his commandment, it is not obedience but obstinacy and transgression. But unless he would, we should not do it. I grant. But do we evil things to this end to obey him? But he doth not command us to do them, but rather we run on headlong, not minding what he willeth, but so raging with the intemperance of our own lust, that of set purpose we bend our travail against him. And by these means in evil doing we serve his just ordinance, because according to the infinite greatness of his wisdom, he hath good skill to use evil instruments to do good. And see how foolish is their manner of arguing. They would have the doers unpunished for mischievous acts, because they are not committed but by the disposition of God. I grant more: that thieves and murderers & other evil doers are the instruments of God's Providence, whom the Lord doth use to execute those judgements which he hath with himself determined. But I deny that their evil doings ought to have any excuse thereby. For why? shall they either entangle God in the same wickedness with them, or shall they cover their naughtiness with his righteousness? They can do neither of both. Because they should not be able to excuse themselves, they are accused by their own conscience. And because they should not be able to blame God, they find all the evil in themselves, and in him nothing but a lawful use of their evilness. But he worketh by them. And whence I pray you, cometh the stink in a dead carrion, which hath been both rotten and disclosed by heat of the sun? All men do see that it is raised by the beams of the sun. Yet no man doth therefore say, that the sunbeams do stink. So when there resteth in an evil man, the matter and guiltiness of evil, what cause is there why it should be thought that God is any thing defiled with it, if he use their service at his pleasure. Away therefore with this doggish frowardness, which may in deed afar of bark at the justice of God, but can not touch it.  
But these cavillations or rather doting errors of phrenetike men, shall easily be shaken away, by godly and holy meditation of the Providence, which the rule of godliness teacheth us, so that thereof may grow unto us a good and most pleasant fruit. Therefore a Christian heart when it is most assuredly persuaded, that all things come to pass by the disposition of God, and that nothing happeneth by chance, will always bend his eyes to him as to the principal cause of things, and yet will consider the inferior causes in their place. Then he will not doubt that the singular Providence of God doth watch for his preservation, which Providence will suffer nothing to happen, but that which shall turn to his good and salvation. And because he hath to do first of all with men, & then with the other creatures, he will assure himself that God's Providence doth reign in both. As touching men, whether they be good or evil, he will acknowledge that all their counsels, wills, enterprises and powers are under the hand of God, so that it is in Gods will to bow them whether he list, and to restrain them so oft as pleaseth him. That the singular Providence of God doth keep watch for the safety of the faithful, there are many & most evident promises to witness. 
Psal. iv. xxiii. i Pet. u.ix. Psa. xci.i. zach. ●i. viii. Esa. xxvi. two.  Cast thy burden upon the Lord, and he shall nourish thee, and shall not suffer the righteous to fall for ever, because he careth for us. He that dwelleth in the help of the highest, shall abide in the protection of the God of heaven. He that toucheth you, toucheth the apple of mine eye. I will be thy shield, a brazen wall: I will be enemy to thy enemies. Although the mother forget her children, yet will I not forget thee. And also this is the principal intent in the histories of the Bible, to teach that the Lord doth with such diligence keep the ways of the Saints, that they do not so much as stumble against a stone. Therefore as a little before we have rightfully rejected their opinion which do imagine an universal Providence of God, that stoopeth not specially to the care of every creature: yet principally it shall be good to reknowledge the same special care toward ourselves. whereupon Christ after he had affirmed that not the sparrow of least value, 
Math. x.xxix.  doth fall to the ground without the will of the Father, doth by and by apply it to this end, that we should consider that how much we be more worth than sparrows, with so much nigher care doth God provide for us, and he extendeth that care so far that we may be bold to trust that the hears of our head are numbered. What can we wish ourselves more, if not so much as a hear can fall from our head but by his will? I speak not only of all mankind, but because God hath chosen his church for a dwelling house for himself, it is no doubt but that he doth by singular examples show his care in governing of it.  
The servant of God being strengthened with these both, promises and examples, will join with them the testimonies which teach that all men are under God's power, whether it be to win their minds to good will, or to restrain their malice that it may do no hurt. For it is the Lord that giveth us favour not only with them that will us well, 
Exo. iii, xxi,  but also in the Egyptians, and as for the maliciousness of our enemies, he knoweth how by diverse ways to subdue it. For sometime he taketh away their wit from them, so that they can conceive no sound or sober advise, like as he sent forth Satan to fill the mouths of all the Prophets with lying to deceive Achab. 
i Kings xxii. xxii. i Kings xii.x.  He made Rechabeam mad by the young men's counsel, that he might be spoiled of his kingdom by his own folly. Many times when he granteth them wit, yet he maketh them so afraid and astonished, that they can not will or go about that which they have conceived. Sometime also when he hath suffered them to go about that which lust and rage did counsel them, he doth in convenient time break of their violences, & suffereth them not to proceed to the end that they purposed. So did he before the time bring to nought the counsel of Architophell that should have been to David's destruction. So also he taketh care to govern all his creatures for the benefit & safety of them that be his, 
two. Sam. x●ii. seven.  yea & to govern the devil himself, 
job. i.x.i.  which as we see durst enterprise nothing against job without his sufferance and commandment. Of this knowledge necessarily ensueth both a thankfulness of mind in prosperous success of things, & also patience in adversity, and an incredible assuredness against the time to come. Whatsoever therefore shall betide unto him prosperously and according to his hearts desire, all that he will ascribe unto God, whether he feel the bounty of God by the ministery of men, or be helped by lifeless creatures. For thus he will think in his mind: Surely it is the Lord which hath inclined their minds to me, which hath joined them unto me to be instruments of his goodness toward me. In plenty of the fruits of the earth, thus he will think, that it is the Lord which heareth the heaven, that the heaven may hear the earth, that the earth also may hear her fruits. In other things he will not doubt that it is the only blessing of the Lord, whereby all things prosper, and being put in mind by so many causes he will not abide to be unthankful.  
If any adversity happen, he will by and by therein also lift up his mind to God, 
Gen. xlv. viii.  who's hand availeth much to emprint in us a patience and quiet moderation of heart. If joseph had still continued in recording the falsehood of his brethren, he could never have taken a brotherly mind toward them. But because he bowed his mind to the Lord, he forgot the injury, and inclined to meekness and clemency, so farrefoorth that of his own accord he comforted his brethren and said: It is not you that sold me into egypt, but by the will of God I was sent before you to save your lives. You in deed thought evil of me, but the Lord turned it to good. If job had had respect to the Chaldees, by whom he was troubled, he would forthwith have been kindled to revenge. 
job. i. xxi  But because he did therewithal acknowledge it to be the work of God, he comforted himself with this most excellent saying: The Lord hath given, the Lord hath taken away, the lords name be blessed. So David: when Semei had railed and cast stones at him, if he had looked upon man, he would have encouraged his soldiers to reacquite the injury. 
two. Sam. xvi.x.  But because he understood that Semei did it not without the moving of the Lord, he rather appeased them. Let him alone (said he) for the Lord hath commanded him to curse. With the same bridle in an other place doth he restrain the intemperance of sorrow. I held my peace (saith he) and became as dumb, because thou O Lord, 
Psalm. xxxviii. x.  didst it. If there be more effectualll remedy against wrath and impatience: surely he hath not a little profited which hath learned in this behalf to think upon the Providence of God, that he may always call back his mind to this point. It is the Lords will, therefore it must be suffered, not only because it is not lawful to strive against it, but also because he willeth nothing but that which is both just and expedient. In fumme this is the end, that being wrongfully hurt by men, we leaving their malice (which would do nothing but enforce out sorrow, and wheat our minds to revenge) should remember to climb up unto God, and learn to believe assuredly, that what soever our enemy hath mischievously done against us, was both suffered and sent by god's disposition. Paul, to refrain us from recompensing of injuries doth wisely put us in mind, 
Ep. vi. xii  that we are not to wrestle with flesh and blood, but with the spiritual enemy the devil, that we may prepare ourselves to strive with him. But this is the most profitable lesson for the appeasing of all rages of wrath, that God doth arm as well the devil as all wicked men to strive with us, and that he sitteth as judge to exercise our patience. 
De. xxviii  But if the misfortunes and miseries that oppress us, do chance without the work of men, let us remember the doctrine of the law: whatsoever is prosperous floweth from the fountain of god's blessing, and that all adversities are his cursings: and let the most terrible warning make us afraid: If ye walk stubbornly against me, I will also walk stubbornly against you. In which is rebuked our sluggishness, when according to the common sense of the flesh accounting all to be but chance that happeneth, of both sorts we are nether encouraged by the benefits of God to worship him, 
Lam. iii. xxxviii. Amo. iii. vi. Es. xlv. vi  nor pricked forward with his scourges to repentance. This same is the reason, why Hieremy & Amos did so sharply rebuke the Jews, because they thought that things as well good as evil came to pass without the commandment of God. To the same purpose serveth that sermon of Esay. I the God that create light and fashion darkness, that make peace and create evil. I God do make all these things.  
And yet in the mean time a godly man will not wink at the inferior causes. Nether will he, because he thinketh them the ministers of gods goodness by whom he hath received benefit, therefore let them pass unconsidered, as though they had deserved no thank by their gentleness: but he will heartily think himself bound unto them, and will willingly confess his bond, & travail as he shallbe able and as occasion shall serve, to recompense it. Finally in benefits received he will reverence & praise God as the principal author, but he will honour men as the ministers, and as the truth is in deed he will understand that he is by the will of God bound to them, by whoes hand it was gods will to be benefitial unto him. If he suffer any loss by negligence or want of foresight, he will determine in his mind that the same was done in deed with the will of God, but he will impute it also to himself. If any man be dead by sickness whom he hath negligently handled, whereas of duty he should have taken good heed unto him: although he be not ignorant that the man was come to his appointed time beyond which he could not pass, yet will he not thereby lessen his offence, but because he had not faithfully discharged his duty toward him, he will so take it as if he had perished by fault of his negligence. Much less when there is used any fraud, & conceived malice of mind in committing either murder or theft, will he excuse it under pretence of god's Providence, but he will in one self evil act severally behold both the righteousness of God and the wickedness of man, as both doth manifestly show themselves. But principally in things to come he will have consideration of such inferior causes. For he will reckon it among the blessings of God if he be not disappointed of the helps of men which he may use for his safety. And so he neither will be negligent in taking of counsel, nor slothful in craving their help whom he seeth to have sufficient whereof he may be succoured: but thinking that whatsoever creatures can any thing profit him, the same are offered into his hand by God, he will apply them to his use as the lawful instruments of gods Providence. And because he doth not certainly know what success the business will have that he goeth about, (saving that in all things he knoweth that the Lord will provide for his benefit) he will with study travail to that which he shall think expedient for himself, so far as he can conceive in mind & understanding. And yet in taking of counsels he will not be carried on by his own wit, but will commit & yield himself to the wisdom of God, that by the guiding thereof he may be directed to the right end. But his confidence shall not so stay upon outward helps, that if he have them he will carelessly rest upon them, or if he want them he will be afraid as left destitute, for he will have his mind always fastened upon the providence of God, neither will he suffer himself to be drawn away from the steadfast beholding thereof, by consideration of present things. So though joab acknowledged that the success of battle is in the will and hand of God, yet he gave not himself to slothfulness but did diligently execute that which belonged to his calling, but he leaveth it unto the Lord to govern the end. We will stand valiant (saith he) for our nation, & for the cities of our God. 
two. S●. x. xii.  But the Lord do what is good in his eyes. This knowledge shall despoil us of rashness & wrongful confidence, & shall drive us to continual calling upon God: & also shall uphold our minds with good hope, so as we may not doubt assuredly and boldly to despise those dangers that compass us about.  
In this point doth the inestimable felicity of a godly mind show forth itself. Innumerable are the evils that do besiege man's life, & do threaten him so many deaths. As, not to go further than ourselves: for asmuch as our body is a receptacle of a thousand diseases, yea ha●h enclosed and doth nourish within it the causes of diseases, man can not carry himself but he must needs also carry about with him many forms of his own destruction, & draw forth a life as it were entangled with death. For what may it else be called, where he neither is cold, nor sweateth without peril? Now whether soever that turn thee, all things that are about thee are not only untrusty friends to thee, but do in manner openly threaten & seem to show thee present death. Go into a ship, there is but a foot thickness between thee & death. Sat on horseback in the slipping of one foot thy life is in danger. Go through the streets of the city: even how many tiles are upon the houses to so many perils art thou subject. If there be an iron toll in thy hand or thy friends, the harm is ready prepared. How many wild beasts y● seest, they are all armed to thy destruction. If thou mean to shut up thyself, even in a garden well fenced, where may appear nothing but pleasantness of air & ground, there sometime locketh a Serpent. The house which is continually subject to fire doth in the day time threaten thee with poverty, & in the night time with falling upon thy head. Thy field forasmuch as it lieth open to hail, frost, drought & other tempests it warneth thee of barrenness, & thereby famine. I speak not of prysonninges, treasons, robberies, open violence, of which part do besiege us at home, & part do follow us abroad. In these straits must not man needs be most miserable, which even in life half dead doth painfully draw forth a careful & fainting breath as if he had a sword continually hanging over his neck. But thou wilt say that these things chance seldom, or at least not always, nor to all men, and never all at ones. I grant but seeing we are put in mind by the examples of other, that the same things may happen to ourselves, and that our life ought of duty no more to be free than theirs, it can not be but that we must dread and fear them as things that may light upon us. Now what can a man imagine more miserable than such a fearfulness? Beside that, it is not without dishonourable reproach of God to say, that he hath set open man the noblest of all his creatures to their blind and unadvised strokes of fortune. But here my purpose is to speak only of the misery of man, which he should feel if he should be brought subject under fortune's dominion.  
But when that light of God's Providence hath once shined upon a godly mā●he is now relieved & delivered not only from the extreme anguish and fear wherewith he was before oppressed, but also from all care. For as justly he feareth fortune, so he dare boldly commit himself to God. This is (I say) his comfort, to understand that the heavenly father doth so hold in all things with his power, so ruleth them with his authority and countenance, so ordereth them with his wisdom, that nothing befalleth but by his appointment: and that he is received into God's tuition, & committed to the charge of Angels, and can not be touched with any hurt of water, nor fire, nor weapon, but so far as it shall please God the governor to give them place. 
●s. x●i. iii  For so is it song in the Psalm. For he shall deliver thee from the hunter's snare, and from the noisome pestilence. He will cover thee under his wings, & thou shalt be sure under his feathers. His truth shallbe thy shield & buckler. Thou shalt not be afraid of the fear of the night, nor of the arrow that flieth by day, nor of the pestilence that walketh in the darkness, nor of the plague that destroyeth at none day. And from thence proceedeth that boldness of the Saints to glory: The Lord is my helper. 
Ps. ●xviii vi.  I will not fear what flesh may do to me. The Lord is my protector, why shall I be afraid? If whole camps stand up against me, if I walk in the midst of the shadow of death. I will not cease to hope well. Whence, I pray you, have they this that their assuredness is never shaken away from them? but hereby, that where the world seemeth in show to be without order whirled about, they know that God worketh every where whoes work they trust shallbe for their preservation. Now if their safety be assailed either by the devil or by wicked men, in that case if they were not strengthened with remembrance and meditation of Providence, they must needs by and by be discouraged. But when they call to mind, that the devil and all the rout of the wicked, are so every way holden in by the hand of God as with a bridle, that they can neither conceive any mischief against us, nor go about it when they have conceived it, nor if they go never so much about it, can stir one finger to bring it to pass but so far as he shall suffer, yea so far as he shall command, and that they are not only holden fast bound with fetters, but also compelled with bridle to do service: here have they abundantly wherewith to comfort themselves. For as it is the Lords work to arm their fury and to turn and direct it whether it pleaseth him, so is it his work also to appoint a measure and end, that they do not after their own will licentiously triumph. 
i The. two. xviii. i Cor. xvi seven.  With which persuasion Paul being established, did by the sufferance of God appoint his journey in an other place which he said was in one place hindered by Satan. If he had only said that he had been stopped by Satan, he should have seemed to give him to much power, as if it had been in Satan's hand to overthrow the very purposes of God: but when he maketh God the judge, upon whoes sufferance all journeys do hang: he doth therewithal show, that Satan whatsoever he go about, can attain nothing but by gods wil For the same reason doth David because for the sundry changes wherewith man's life is tossed and as it were whirled about, he doth flee to this sanctuary, saith that his times are in the hand of God. 
Psa. xxxi. xvi.  He might have said either the course of his life, or time in the singular number. But by the word Times, he meant to express that howsoever the state of man be unsteadfast, whatsoever alterations do now and then happen, they are governed by God. For which cause Rasin and the king of Israel, 
Esa. seven. iiii.  when joining their powers to the destruction of juda, they seemed as firebrands kindled to waist and consume the land, are called by the Prophet smoking brands, which can do nothing but breath out a little smoke. 
Eze. xxix. iiii.  So when Pharaoh was terrible to all men by reason of his richesses, strength and number of men, he himself is compared to a beast of the Sea, and his army to fishes. Therefore God saith that he will take the captain and the army with his hook & draw them whether he list. Finally, because I will not tarry long upon this point, if a man mark it he shall easily see that the extremity of all miseries is the ignorance of god's Providence, and the chief blessedness standeth in the knowledge thereof.  
Concerning the Providence of God, this that is said were enough for so much as is profitable both for the perfect learning and comfort of the faithful, (for to fill the vain curiosity of men, nothing can be s●ffycyent, neither is it to be wished that they be satisfied) were it not for certain places, which seem to mean otherwise than is above declared, that God hath not a steadfast and stable purpose but changeable according to the disposition of inferior things. 
Goe vi. vi i. Samu. xv. xi. jer. xviii viii.  first, in some places is spoken of the repentance of God, as that he repented him of the creating of man, of the advancing of Saul to the kingdom. And that he will repent him of the evil that he had determined to lay upon his people, so soon as he perceiveth any conversion of them. Again there are rehearsed diverse repelles of his decrees. 
jon. iii. iiii.  He had declared by jonas to the Ninivites that after xl days once past Ninive should be destroyed, but by and by he was turned with their repentance to a more gentle sentence. 
Esa. xxxv iii. v. two. Kin. xx. ●.  He had by the mouth of Esay pronounced death to Ezechias, which he was moved by his tears and prayers to differre. Hereupon many do make argument, that God hath not appointed men's matters by eternal decree, but yearly, daily & hourly decreeth this or that, as every man's deservings are, or as he thinketh it equity and justice. Concerning his repentance this we ought to hold, that the same can no more be in God, than ignorance error and weakness. For if no man do wittingly and willingly throw himself into the case that he need to repent, we can not say that God doth repent, but that we must also say, that God is ignorant what will come to pass, or that he can not avoid it, or that he headlong and unadvisedly runneth into a purpose whereof he by & by for thinketh him. But that is so far from the meaning of the Holy ghost, that in the very mention making of repentance he denieth that God had any repenting at all, because he is not a man that may repent. And it is to be noted that in the same chapter they are both so joined together, that the comparison doth very well bring the show of repugnancy to agreement. His changing is figuratively spoken, that God repented that he had made Saul king, 
i. Samu▪ xv, xxix.  by and by after it is added. The strength of Israel shall not lie, nor shallbe moved with repenting. Because he is not a man that he may repent. In which words his unchangeableness is affirmed plainly without any figure. Therefore it is certain that the ordinance of God in disposing the matters of men, is perpetual and above all repentance. And that his constance should not be doubtful, 
Nu, xxiii nineteen.  his very adversaries have been compelled to bear him witness. For Balaam whether he would or no could not choose but burst out into this saying: that he is not like a man to lie: nor as a son of man to be changed, and that it is not possible that he should not do that he hath said, and not fulfil what soever he hath spoken.  
What meaneth then this name of Repentance? even in the same sort that all the other phrases of speech which do describe God unto us after the manner of men. For, because our weakness doth not reach to his ●ienesse, that description of him which is taught us, was meet to be framed low to our capacity that we might understand it. And this is the manner how to frame it low for us, to paint out himself not such a one as he is in himself, but such a one as he is perceived of us. Where as he himself is without all moving of a troubled mind, he yet testifieth that he is angry with sinners. Like as therefore when we hear that God is angry, we ought not to imagine that there is any moving at all in him, but rather to consider that this speech is borrowed of our common sense, because God beareth a resemblance of one chafed & angry so oft as he exerciseth judgement: so ought we to understand nothing else by this word Repentance but a changing of deeds, because men by changing of their deeds are wont to declare that they mislike them. Because then every change among men is an amendment of that which misliketh them, and amendment cometh of repentance: therefore by the name of repentance is meant that, that God changeth in his works. In the mean time yet neither is his purpose nor his will turned, nor his affection changed, but he followeth on with one continual course that which he had from eternity foreseen, allowed and decreed, howsoever the alteration seem sudden in the eyes of men.  
Neither doth the holy history show that gods decrees were repelled, when it showeth that the destruction was pardoned to the Ninivites which had been before pronounced, 
jon, iii, x Esa, xxx● v,  and that the life of Ezechias was prolonged after warning given him of death. They that so construe it are deceived in understanding of threatenings: which although they do simply affirm, yet by the success it shallbe perceived that they contained a secret condition in them. For why did God send jonas to the Ninivites to ●ell them aforehand of the ruin of their city? Why did he by Isaiah give Ezechias warning of death? For he might have brought to nought both him and then without sending them any word of their destruction. He meant therefore an other thing, than to make them by foreknowing of their death to see it coming a far of. Even this he meant: not to have them destroyed: but to have them amended that they should not be destroyed. Therefore this that jonas prophesied that Ninive should fall after xl days, was done to this end that it should not fall. That hope of longer life was cut of from Ezechias, was done for this purpose that he might obtain longer life. Now who doth not see that God meant by such threatenings to awake them to repentance, whom he made afraid to the end that they might escape the judgement which they had deserved by their sins? If that be so agreed, the nature of the things themselves doth lead us to this, to understand in the simple threatening a secret emplied condition, which is also confirmed by like examples. The Lord rebuking the king Abimelech for that he had taken away Abraham's wife from him, 
Goe xxvi. iii,  useth these words. Behold thou shalt die for the woman that thou hast taken, for she hath a husband. But after he had excused himself, God said thus. Restore the wife to her husband, for he is a Prophet and shall pray for the that thou mayest live. If not: know that thou shalt die the death and all that thou hast. You see how in his first sentence he vehemently striketh his mind to bring him to be more heedfully bend to make amends, and in the other doth plainly declare to him his will. Seing the meaning of other places is like: do not gather of these that there was any thing withdrawn from the first purpose of God, by this that he made void the thing which he had before pronounced. For God doth prepare the way for his eternal ordinance, when in giving warning of the punishment he moveth those to repentance whom his will is to spare, rather than varieth any thing in his will, no not in his word saving that he doth not express the same thing in syllables which it is yet easy to understand. For that saying of isaiah must needs remain true: 
Esa, xiiii. xxvii,  The Lord of Hosts hath determined, and who shallbe able to undo it? His hand is stretched out, and who shall turn it away?   

¶ The xviii Chapter. That God doth so use the service of wicked men, and so voweth their minds to put his judgements in execution, that yet still himself remaineth pure from all spot.  
THere ariseth a hard question out of other places, where it is said that God boweth and draweth at his will, Satan himself and all the reprobate. For the sense of the flesh scarcely conceiveth how he working by them, should not gather some spot of their fault, yea in his common working be free from all fault, and justly condemn his ministers. Upon this was devised the distinction between Doing and Suffering: because many have thought this do●t unpossible to be dissolved: that both Satan and all the wicked are so under the hand and power of God, that he directeth their malice unto what end it pleaseth him, and useth their wicked doings to the executing of his judgements. And their modesty were peradventure excusable, whom the show of absurdity putteth in fear, if it were not so that they do wrongfully with a lying defence go about to deliver the justice of God from all unrightful blame. It seemeth to them unreasonable, that man should by the will and commandment of God be made blind, & so by and by be punished for his blindness. Therefore they seek to scape by this shift, that this is done by the sufferance, but not by the will of God. But he himself plainly pronouncing that he doth it, doth reject that shift. As for this that men do nothing but by the secret commandment of God, and do trouble themselves in vain with deliberating, unless he do by his secret direction stablish that which he hath before determined, it is proved by innumerable and plain testimonies. It is certain that this which we before alleged out of the psalm, that God doth all things that he will, belongeth to all the doings of men. If God be the certain appointer of war and peace, as it is there said, and that without exception: who dare say that men are carried causelessly with blind motion while God knoweth not of it, and sitteth still? But in special examples will be more lightsome plainness. By the first chapter of job we know, that Satan doth no less appear before God to receive his commandments than do the Angels which do willingly obey. In deed it is after a divers manner & for a divers end, but yet so that he can not go about any thing but with the will of God. Although there seem afterward to be added a bare sufferance of him to afflict the holy man: yet because that saying is true: 
job. i ●i.  The Lord hath given, the Lord hath taken away, as it pleased God so is it come to pass. We gather that God was the author of that trial of job, whereof Satan and the wicked thieves were ministers. Satan goeth about to drive the holy man by desperation to madness. The Sabees cruelly & wickedly do invade and rob his goods that were none of theirs. job knowledgeth that he 〈◊〉 by God stripped of all his goods and made poor, because it so pleased God. Therefore whatsoever men or Satan himself attempt, yet God holdeth the stern to turn all their travails to the executing of his judgements. It was God's will to have the false king Achab deceived: 
two Kings xxii. ix.  the devil offered his service thereunto: he was sent with a certain commandment, to be a lying spirit in the mouth of all the Prophets. If the blynding and madness of Achab be the judgement of God, than the devise of bare Sufferance is vain. For it were a fond thing to say, that the judge doth only suffer and not also decree what he will have done, 
Act. iiii. xxviii.  and command the ministers to put it in execution. It was the jews purpose to destroy Christ, Pilate and the soldiers do follow their raging lust, and yet in a solemn prayer the disciples do confess, that all the wicked men did nothing else but that which the hand and counsel of God had determined: 
Acts. two. xxi●●. Act. iii. xviii. two. Sam. xvi. xxii.  even as Peter had before preached, that Christ was by the decreed purpose and foreknowledge of God delivered to be slain. As if he should say: that God (from whom nothing is hidden from the beginning did wittingly and willingly appoint that which the jews did execute, as in an other place he●●herseth, that God which showed before by all his Prophets that Christ should suffer, hath so fulfilled it. 
two. Sam. xii. xii.  Absalon defiling his father's bed with incestuous adultery, committed detestable wickedness. Yet God pronounceth that this was his own work. For the words are these. Thou haste done it secretly, but I will do it openly, and before the sun. 
●●ter ●. xxv.  Hieremie pronounceth that all the cruelty that the Chaldees used in jury, was the work of God. For which cause Nabucadnezer is called the servant of God. God every where crieth out that with his hissing, 
Es. v. xxvi Esa. x.u. Esa. nineteen. xxv.  with the sound of his trumpet, with his power & commandment the wicked are stirred up to war. He calleth the Assyrian the rod of his wrath, & the axe that he moveth with his hand. The destruction of the holy city & ruin of the Temple he calleth his work. David not murmuring against God, but acknowledging him for a righteous judge, yet confesseth that the cursings of Semei proceeded of the commandment of God. 
two. Sa. x.x.  The Lord (saith he) commanded him to curse. We often find in the holy history, that what soever happeneth it cometh of the Lord, as the departing of the ten tribes, 
i Kin. xi. xxxi. i Sam. two xxxiiii.  the death of the sons of Hely, and very many things of like sort. They that be meanly exercised in the Scriptures do see, that for shortnesses sake, I bring forth of many testimonies but a few, by which yet it appeareth plainly enough, that they do trifle & talk fond, that thrust in a bare Sufferance in place of the Providence of God, as though God say in a watch tower waiting for the chances of Fortune, and so his judgements should hang upon the will of men.  
Now as concerning secret motions, that which Solomon speaketh of the heart of a king, 
Pro. xxi. i  that it is bowed hither or thither as pleaseth God, extendeth surely to all mankind, and is as much in effect as if he had said: what soever we conceive in minds, is by the secret inspiration of God directed to his end. And truly if he did not work in the minds of men, it were not rightly said, that he taketh away the lip from the true speakers, and wisdom from aged men, that he taketh the heart from the Princes of the earth, that they may wander where is no beaten way. 
Ez●c. seven. xxvi. ●●uitic. xxvi. xxxvi. i. Samu. xxvi.  And hereto belongeth that which we oft read, that men are fearful so far forth as their hearts be taken with his fear. So David went out of the camp of Saul and none was ware of it, because the sleep of God was come upon them all. But nothing can be desired to be more plainly spoken, than where he so oft pronounceth, that he blindeth the eyes of men, & striketh them with giddiness, that he maketh them drunk with the spirit of drowsynesse, casteth them into madness, & hardeneth their hearts. These things also many do refer to Sufferance, as if in forsaking the reprobate, he suffered them to be blinded by Satan. But that solution is to fond, forasmuch as the Holy ghost in plain words expresseth, that they are stricken with blindness & madness by the just judgement of God. 
Eccl. seven. ●●. ●● Rom. seven. xxi. Ero. viii. xv,  It is said, that he hardened the heart of Pharaoh, also that he did make dull & strengthen it. Some do with an unsavoury cavillation mock out these phrases of speech, because where in an other place it is said, that Pharaoh did harden his own heart, there is his own will set for the cause of his hardening. As though these things did not very well agree together, although in divers manners, that man while he is moved in working by God, doth also work himself. And I do turn back their objection against themselves. For, if to harden do signify but a bare Sufferance, than the very motion of obstinacy shall not be properly in Pharaoh. Now how weak and foolish were it so to expound, as if Pharaoh did only suffer himself to be hardened? Moreover the Scripture cutteth of all occasions from such cavillations. For God saith, 
Ero. iiii, xx●, jos. xi, xx: Psal, ●v, xxv,  I will hold his heart. So of the inhabitants of the land of Canaan Moses saith, that they went forth to battle, because the Lord had hardened their hearts. Which same thing is repeated by an other Prophet, saying: He turned their hearts that they should hate his people. Again in isaiah he saith, that he will send the Assyrians against the deceitful nation, 
Esa. x. vi.  and will command them to carry away the spoils, and violently take the pray, not meaning that he will teach wicked and obstinate men to obey willingly, but that he will bow them to execute his judgements as if they did bear his commandments graven in their minds. Whereby appeareth that they were moved by the certain appointment of God. I grant that God doth oftentimes work in the reprobate by Satan's service as a mean, but yet so that Satan doth his office by Gods moving, & proceedeth so far as is given him. 
i. Samu. xvi. xiiii. two. Corin. xliiii.  The evil Spirit troubled Saul, but it is said that it was of God, that we may know that the madness of Saul, came of the just vengeance of God. It is also said, that the same Satan doth blind the minds of the unfaithful: but how so, but only because the effectual working of error cometh from God himself, to make them believe lies that refuse to obey the truth? After the first manner of speaking it is said, 
Eze. xiiii. ix. Rom. i: xxviii,  If any Prophet shall speak lyingly, I God have deceived him. According to the other manner of speech it is said, that he giveth men into a reprobate mind: and to cast them into filthy desires, because he is the chief author of his own just vengeance, and Satan is but only a minister thereof. But because we must entreat of this matter again in the second book, where we shall discourse of free or bond will of man, I think I have already shortly spoken so much as this place required. Let this be the sum of all, that for as much as the will of God is said to be the cause of all things, his Providence is thought the governess in all purposes and works of men, so as it showeth forth her force not only in the elect, which are governed by the holy Spirit, but also compelleth the reprobate to obedience.  
Forasmuch as hitherto I have recited only such things as are written in the Scriptures, plainly and not doubtfully, let them that fear not wrongfully to slander the heavenly oracles, take heed what manner of judgement they take upon them. For if by feigned pretending of ignorance they seek a praise of modesty, what can be imagined more proudly done, than to set one small word against the authority of God? as I think otherwise, I like not to have this touched. But if they openly speak evil, what prevail they with spitting against the heaven? But this is no new example of waywardness, because there have been in all ages wicked and ungodly men, that with raging mouth barked against this point of doctrine. But they shall feel that thing in deed to be true, which long ago the Holy ghost spoke by the mouth of David, that God may overcome when he is judged. 
Psa. li, vi  David doth by the way rebuke the madness of men in this so unbridled licentiousness, that of their own filthiness they do not only argue against God, but also take upon them power to condemn him. In the mean time he shortly admonisheth, that the blasphemies which they vomit up against the heaven do not reach unto God, but that he driving away the clouds of cavillations doth brightly show forth his righteousness, 
i joh. v: iiii:  and also our faith (because being grounded upon the word of God, it is above all the world) doth from her high place contemptuously look down upon these mists. For first where they object, that if nothing happen but by the will of God, then are there in him two contrary wills, because he decreeth those things by secret purpose, which he hath openly forbidden by his law, that is easily wiped away. But before I answer it, I will ones again give the readers warning that this cavillation is thrown out not against me, but against the Holy ghost, which taught the holy man job this confession: 
job. i. xxi  As it pleased God, so it came to pass. When he was spoiled by thieves, he acknowledged in the injury & hurt that they did him, the just scourge of God. What saith the Scripture in other places? 
i Sa. ii.xxu. Psa. cxv. iii.  The sons of Hely obeyed not their Father, because it was Gods will to kill them. Also an other Prophet crieth out, that God which sitteth in heaven doth what so ever he will. And now I have showed plainly enough that God is the author of all those things which these judges would have to happen only by his idle sufferance. He testifieth that he createth light and darkness, 
Esa. xlv. seven. Amos. iii vi. Deu. xix.u.  that he formeth good and evil, that no evil happeneth which he himself hath not made. Let them tell me, I beseech them, whether he do willingly or against his will execute his own judgements? But as Moses teacheth, that he which is slain by the falling of an axe by chance, is delivered by God into the hand of the striker: so the whole church saith in Luke, that Herode and Pilate conspired to do those things, which the hand and purpose of God had decreed. 
Acts. iiii. x.viii.  And truly if Christ were not crucified with the will of God, whence came redemption to us? And yet the will of God neither doth strive with itself, nor is changed, nor feigneth that he willeth not the thing that he will: 
Eph. i●●. x  but where it is but one and simple in him, it seemeth to us manifold, because according to the weakness of our wit we conceive not how God in divers manner willeth and willeth not one self thing. Paul, after that he hath said, that the calling of the Gentiles is a hidden mystery, within a little after saith further, that it was manifestly showed the manifold wisdom of God: because for the dullness of our wit the wisdom of God seemeth to us manifold, or (as the old interpreter hath translated it) of many fashions: shall we therefore dream that there is any variety in God himself, as though he either changeth his purpose, or dissenteth from himself? Rather when we conceive not how God will have the thing to be done, which he forbiddeth to do, let us call to mind our own weakness, and therewithal consider that the light wherein he dwelleth, is not without cause called Inaccessible, 
i Tim. vi xvi, Enchirid. ad Lauren. cap. 1●1.  because it is covered with darkness. Therefore all godly and sober men will easily agree to this sentence of Augustine, that sometime man with good will willeth that which God willeth not. As if a good son willeth to have his father to live, whom God will have to die. Again, it may come to pass, that man may will the same thing with an evil will, which God willeth with a good will. As if an evil son willeth to have his father to die, and God also willeth the same. Now the first of these two sons willeth that which God willeth not, and the other son willeth that which God also willeth, and yet the naturalness of the first son doth better agree with the will of God, although he willeth a contrary thing, than the unnaturalness of the other son that willeth the same thing. So great a difference is there what to will doth belong to man, and what to God, and to what end the will of every one is to be applied, to have it either allowed or disallowed. For those things which God willeth well he bringeth to pass by the evil wills of evil men. But a little before he had said, that the Angels apostates in their falling away, and all the reprobate, in as much as concerneth themselves, did that which God would not, but in respect of the omnipotency of God, they could by no means so do, 
Psal. cxl. two.  because while they did against the will of God, the will of God was done upon them. Whereupon he crieth out: Great are the works of God, & aught to be sought out of all them that love them: that in marvelous manner the same thing is not done without his will which is also done against his will, because it could not be done if he did not suffer it: and yet he doth it not against his will, but willingly: and he being good, would not suffer a thing to be done evil, unless for that he is omnipotent, he could of evil make good.  
In the same manner is assoiled or rather vanisheth away the other objection: that if God do not only use the service of wicked men, but also governeth their counsels and affections, he is the author of all wicked doings, and therefore men are unworthily condemned, if they execute that which God hath decreed, because they obey his will: for it is done amiss to confound his will and commandment together, which it appeareth by innumerable examples to differ far asunder. 
two. Sam. xvi. xxii.  For though when Absalon abused his father's wives, it was Gods will to punish David's adultery with that dishonour: yet did he not therefore command the wicked son to commit incest, unless perhaps you mean it in respect of David, as he speaketh of the railynges of Semei. For when he confesseth that Semei raileth at him by the commandment of God, he doth not therein commend his obedience, as if that froward dog did obey the commandment of God, but acknowledging his tongue to be the scourge of God, he patiently suffereth to be corrected. And this is to be holden in mind, that when God performeth by the wicked that thing which he decreed by his secret judgement, they are not to be excused, as though they did obey his commandment, which in deed of their own evil lust they do purposely break. Now how that thing is of God, 
i Kin. xi●. xx.  and is ruled by his secret Providence, which men do wickedly, the election of king jarobeam is a plain example, in which the rashness and madness of the people is severely condemned, for that they perverted the order appointed by God, and falsely fell from the house of David, and yet we know it was his will that he should be anointed. 
Osee. viii iiii. Osee. xiii xi.  Whereupon in the very words of Osee there appeareth a certain show of repugnancy, that where God complained that that kingdom was erected without his knowledge, and against his will, in an other place he saith, that he gave the kingdom to jarobeam in his rage. How shall these sayings agree? that jarobeam reigned not by God, and that he was made king by the same God? Even thus, because neither could the people fall from the house of David, but that they must shake of the yoke which God had laid upon them: neither yet had God his liberty taken away, but that he might so punish the unthankfulness of Solomon. We see therefore how God in not willing false breach of allegiance, yet to an other end justly willeth a falling away from their prince, whereupon jarobeam beside all hope was by holy anointing driven to be king. 
i Kin. xi. xxiii.  After this manner doth the holy history say, that there was an enemy raised up to spoil Salomon'S son of part of his kingdom. Let the readers diligently weigh both these things, because it had pleased God to have the people governed under the hand of one king. Therefore when it was divided in two parts it was done against his wil And yet the division took beginning of his wil For surely, where as the Prophet both by words & ceremony of anointing did move jarobeam when he thought of no such thing, to hope of the kingdom, this was not done without the knowledge or against the will of God, which commanded it so to be done: & yet is the rebellion of the people justly condemned, for that as it were against the will of God, they fell from the posterity of David. In this manner it is also afterward further said, that where Rehabean proudly despised the request of the people, this was done by God to confirm the word which he had spoken by the hand of Ahiha, his servant. Lo how against God's will the sacred unity is torn in sunder, & yet with the will of the same God ten tribes do forsake Salomon'S son. 
two. Kin. x. seven.  Let us add an other like example. Where the people consenting, yea laying their hands unto it, the sons of Ahab were slain, & all his offspring rooted out. jehu said in deed truly, that nothing of the words of God were fallen to the ground, but that he had done all that he had spoken by the hand of his servant Elias. And yet not unjustly he rebuketh the citizens of Samaria, for that they had put their hands unto it. Are ye righteous, saith he, If I have conspired against my lord, who hath killed all these? I have before (as I think) already declared plainly, how in one self work both the fault of man doth bewray itself, & also the righteousness of God gloriously appeareth. 
Episto. 48. ad Vincen.  And for modest wits this answer of Augustin shall always suffice: where as the father delivered the son, & Christ delivered his body, & judas delivered the Lord: why in this delivering is God righteous, and man faulty? because in the same one thing which they did the cause was not one, for which they did it. If any be more cumbered with this that we now say, that there is no consent of God with man, where man by the righteous moving of God doth that which is not lawful, let them remember that which Augustine saith in an other place: 
De gratia & libero arbitrio ad Valent. cap. 20.  Who shall not tremble at these judgements, where God worketh even in the hearts of evil men what so ever he will, and yet rendereth to them according to their deservings? And truly in the falsehood of judas, it shall be no more lawful to lay the blame of the wicked deed to God, because he himself willed him to be delivered, and did deliver him to death, than it shallbe to give away the praise of our redemption to judas. Therefore the same writer doth in an other place truly tell us, that in this examination God doth not inquire what men might have done, or what they have done, but what their will was to do, that purpose & will may come into the account. They that think this hard, let them a little while consider, how tolerable their own waywardness is, while they refuse a thing witnessed by plain testimonies of scripture, because it exceedeth their capacity, & do find fault that those things are uttered, which God, unless he had known them profitable to be known, would never have commanded to be taught by his prophets & apostles. For our being wise aught to be no more but to embrace with meek willingness to learn, & that without exception what soever is taught in the holy scriptures. As for them that do more frowardly outrage in prating against it, sith it is evident that they babble against God, they are not worthy of a longer confutation.   
The end of the first book.   

The second book of the Institution of Christian religion, which entreateth of the knowledge of God the Redeemer in Christ, which knowledge was first opened to the Fathers in the time of the Law, and then to us in the Gospel.  

The first Chapter. That by Adames sin and falling away, mankind became accursed, & did degenerate from his first estate: wherein is entreated of Original sin.  
NOt without cause hath the Knowledge of himself been in the old proverb so much commended to man. For if it be thought a shame to be ignorant of all things that pertain to the course of man's life, then much more shameful is the Not knowing of ourselves, whereby it cometh to pass, that in taking counsel of any thing necessary, we be miserably dazzled, yea altogether blinded. But how much more profitable this lesson is, so much more diligently must we take heed, that we do not disorderly use it, as we see some of the Philosophers have done. For they in exhorting man to know himself, do withal appoint this to be the end, why he should know himself, that he should not be ignorant of his own dignity and excellency: and nothing else do they will him to behold in himself, but that whereby he may swell with vain confidence, & be puffed up with pride. But the knowledge of ourselves, first standeth in this point, that considering what was given us in creation, & how bountifully God continueth his gracious favour toward us, we may know how great had been the excellency of our nature, if it had continued uncorrupted: & we may withal think upon this, that there is nothing in us of our own, but that we have as gotten by borrowing all that God hath bestowed upon us, that we may always hang upon him. Then, that we call to mind our miserable estate after the fall of Adam, the feeling whereof may throw down all glorying and trust of ourselves, 
Genes. 〈…〉  overwhelm us with shame & truly humble us. For as God at the beginning fashioned us like his own image, to the end to raise up our minds both to the study of virtue & to the meditation of eternal life, so lest the so great nobleness of our kind, which maketh us different from brute beasts, should be drowned with our slothfulness, it is good for us to know, that we are therefore endued with 〈◊〉 & understanding, that in keeping a holly & honest life, we should ●●●cede on forward to the appointed end of blessed immortality. 〈◊〉 first dignity can not come in our mind, but by & by on the other 〈…〉 heavy sight of our filthiness & shame doth thrust itself in pres●●●●● sins we in the person of the first man are fallen from our 〈◊〉 estate, where upon groweth the hatred and lothinge of our sell 〈…〉 true humility, and there is kindled a new desire to seek for God, in whom every of us may recover those good things, whereof we are found altogether void and empty.  
This thing surely the truth of God appointeth to be sought in examining of ourselves, I mean, it requireth such a knowledge as may both call us away from all confidence of our own power, & making us destitute of all matter to glory upon, may bring us to submission. Which rule it behoveth us to keep, if we will attain to the true mark both of right knowledge & welldoinge. Neither yet am I ignorant how much more pleasant is that other opinion that allureth us rather to consider our good things, than to look upon our miserable neediness and dishonore, which ought to overwhelm us with shame. For there is nothing that man's nature more coveteth, than to be stroked with flattery: and therefore when he heareth the gifts that are in him to be magusyed, he leaneth to that side with overmuch lightness of belief: whereby it is so much less to be marveled, that herein the greatest part of men have perniciously erred. For sith there is naturally planted in all mortal men a more than blind love of themselves, they do most willingly persuade themselves, that there is nothing in them that they ought worthily to hate. So without any maintenance of other, this most vain opinion doth order get credit, that man is abundantly sufficient of himself to make himself live well and blessedly. But if there be any that are content to think more modestly, how soever they grant somewhat to God, least they should seem arrogantly to take all to themselves, yet they so part it, that the principal matter of glory and confidence always remaineth with themselves. Now if there come talk, that with her allurements tickeleth the pride that already of itself itcheth within the bones, there is nothing that may more delight them. Therefore as any hath with his extollinge moste fovourably advanced the excellency of man's nature, so hath he been accepted with the well liking reioisement in manner of all ages. But what soever such commendation there be of man's excellency that teacheth man to rest in himself, it doth nothing but delight with that her sweetness, and in deed so deceiveth, that it bringeth to most wretched destruction all them that assent unto it. For to what purpose availeth it for us, standing upon all vain confidence to devise, appoint, attempt and go about those things that we think to be for our behoof, and in our first beginning of enterprise to be forsaken and destitute of sound understanding and true strength, and yet to go on boldly till we fall down into destruction? But it can not otherwise happen to them that have affiance that they can do any thing by their own power. Therefore if any man give heed to such teachers that hold us in considering only our own good things, he shall not profit in learning to know himself, but shall be carried violently away in to the worst kind of ignorance.  
Therefore, where as in this point the truth of God doth agree with the common natural meaning of all men, that the second part of wisdom consisteth in the knowledge of ourselves, yet in the very manner of knowing there is much disagreement. For by the judgement of the flesh, a man thinketh that he hath then well searched himself, when trusting upon his own understanding & integrytie, he taketh boldness & encourageth himself to doing the duties of virtue & biding battle to vices, travaileth with all his study to bend himself to that which is comely and honest. But he that looketh upon and trieth himself by the rule of God's judgement, ●inneth nothing that may raise up his mind to good affiance: and the more inwardly that he hath examined himself, the more he is discouraged, till being altogether spoiled of all confidence, he leaveth to himself nothing toward the well ordering of his life. And yet would not God have us to forget the first nobleness that he gave to our father Adam, which ought of good right to awake us to the study of righteousness and goodness. For we can not consider either our own first estate, or to what end we are created, but we shallbe pricked forward to study upon immortality, & to desire the kingdom of God. But that consideration is so far from putting us in courage, that rather discouraging us, it throweth us down to humbleness For what is that first estate of ours? even that from whence we are false. What is that end of our creation? even the same from which we are altogether turned away: so that lothinge our own miserable estate, we may gro●e for sorrow, & in groninge may also sigh for the loss of that dignity. But now when we say that man ought to behold nothing in himself that may make him of bold courage, we mean that there is nothing in him upon affiance whereof he ought to be proud. Wherefore, if any list to hear what knowledge man ought to have of himself, let us thus divide it, that first he consider to what end he is created, and endued with gifts that are not to be despised, by which thought he may be stirred up to the meditation of the hearing of God and of the life to come. Then let him weigh his own strength, or rather needy want of strength, by perceiving whereof he may lie in extreme confusion, as one utterly brought to nought. The first of these considerations tendeth to this end, that he may know what is his duty: and the other, how much he is able to do toward the performing of it. We will entreat of them both, as the order of teaching shall require.  
But because it must needs be that it was not a light negligence, but a detestable wicked act which God so severally punished, we must consider the very form of the same in the fall of Adam, that kindled the horrible vengeance of God upon all mankind. It is a childish opinion that hath commonly been received, concerning the intemperance of gluttony, as though the sum and head of all virtues consysted in the forbearinge of one only fruit, when there flowed on every side store of all sorts of deyntyes that were to be desired, and when in that blessed fruitfulness of the earth, th●re was not only plenty, but also varyetye to make for pleasure. Therefore we must look further, because the forbidding him 〈◊〉 the tree of the knowledge of good and evil, was the trial of obedience, that Adam in obeying might prove that he was willingly ●●●iect to the government of God. And the name of the tree itself sheward, that the commandment was given for none other end, than for 〈…〉 he contented with his own estate, should not with wicked lust adveuree himself higher. But the promise whereby he was bidden to hope for eternal life, so long as he did not eat of the tree of life, and again the horrible threatening of death so soon as he should taste of the tree of knowledge of good and evil, served to prove and exercise his faith. Hereof it is not hard to gather by what means Adam provoked the wrath of God against himself. Augustine in deed sayeth not amiss, when he sayeth, that pride was the beginning of all evils. For if ambition had not lifted up man higher than was lawful and than was permitted him, he might have continued in his estate: but we must fetch a more full definition from the manner of the tentation that Moses describeth. For sith the woman was with the deceit of the Serpent led away by infidelity, now it appeareth that disobedience was the beginning of the fall. 
Rom. 5.19.  Which thing Paul confirmeth, teaching that all men were lost by one man's disobedience. But it is withal to be noted, that the first man fell from the subjection of God, for that he not only was taken with the enticements of Satan, but also despising the truth, did turn out of the way to lying. And surely God's word being once despised, all reverence of God is shaken of. Because his majesty doth no other ways abide in honore among us, nor the worship of him remain inviolate but while we hang upon his mouth. Therefore infidelity was the root of that falling away. But thereupon arose ambition and pride, to which was adjoined unthankfulness, for that Adam in coveting more than was granted, did unreverently despise the so great liberality of God wherewith he was enriched. And this was a monstrous wickedness, that the son of the earth thought it a small thing that he was made after the likeness of God, unless he might also be made equal with God. If Apostasy be a filthy and detestable offence, whereby man withdraweth himself from the allegiance of his creator, yea outrageously shaketh of his yoke: than it is but vain to extenuate the Sin of Adam. Albeit it was no simple Apostasy, but joined with shameful reproaches against God, while they assented to the slanders of Satan wherein he accused God of lying envy, and niggardly grudging. Finally, infidelity opened the gate to ambition, ambition was the mother of obstinate rebellion, to make men cast away the fear of God, and throw themselves whether their lust carried them. Therefore bernard doth rightly teach that the gate of salvation is opened unto us, when at this day we receive the gospel by our ears: even as by the same windows, when they stood open to Satan, death was let in. For Adam would never have been so bold, as to do against the commandment of God, but for this that he did not believe his word. Truly this was the best bridle for the right keeping of all affections in good order, to think that theridamas is nothing better than to keep righteousness in obeying the commandments of God, & then that the chief end of happy life is to be beloved of him. He therefore being carried away with the blasphemies of the Devil, did (as much as in him lay) extinguish the whole glory of god.  
As the spiritual life of Adam was, to abide joined and bound to his creator, so his alienation from him was the death of his soul. Neither is it marvel if he by his falling away, destroyed all his own posterity, which perverted the whole order of nature in Heaven and in Earth. 
Rom: viij.  All the creatures do groan, sayeth Paul, being made subject to corruption against their will. If one should ask the cause: no doubt it is for that they bear part of that punishment that man deserved for whose use they were created. sith than the curse that goeth throughout all the costs of the world proceeded from his fault both upward and downward, it is nothing against reason, if it spread abroad into all his issue. Therefore after that the heavenly image in him was defaced, he did not alone suffer this punishment, that in place of wisdom, strength, holiness, truth, and justice, (with which ornaments he had been clothed) there came in the most horrible pestilences, blindness, weakness, filthiness, falsehood, and injustice, but also he entangled and drowned his whole offspring in the same miseries. This is the corruption that cometh by inheritance, which the old writers called Original sin, meaning by this word Sin, the corruption of nature, which before was good and pure. About which matter they have had much contention, because there is nothing farther of from common reason, than all men to be made guilty for one man's fault, and so the sin to become common. Which seemeth to have been the cause why the oldest Doctors of the church did but darkly touch this point, or at least did not set it out so plainly as was convenient. And yet that fearfulness could not bring to pass, but that Pelagius arose, whose profane invention was that Adam sinned only to his own loss, and hurted not his posterity. So through this subtlety, Satan went about by hiding the disease, to make it incurable. But when it was proved by manifest testimony of Scripture, that sin passed from the first man into all his posterity, he brought this cavillation, that it passed by imitation, but not by propagation. Therefore good men travailed in this point, and above all other Augustine to show that we are corrupted not by foreign wickedness, but that we bring with us from the womb of our Mother a viciousness planted in out begetting, which to deny was most great shamelessness. But the rashness of the Pelagians and Celestians will not seem marvelous to him, which by the writings of that holy man shall perceive, how shameless beasts they were in all other things. Surely it is not doubtfully spoken that David confesseth that he was begotten in iniquities, and by his Mother conceived in sin. 
P●▪ li. seven.  He doth not there accuse the sins of his Father or Mother, but the better to set forth the goodness of God toward him, he beginneth the confession of his own wickedness at his very begetting. For asmuch it is evident that that was not peculiar to David alone, it followeth that the common estate of all mankind is noted under his example. All we therefore that descend of unclean seed, are borne infected with the contagion of Sin, yea before that we see the light of this life, we be in the sight of God filthy and spotted. For who could give clean of the uncleanness? 
Jobe. xjiij. iiij.  not one: as it is in the book of job.  
We hear that the uncleanness of the parents so passeth into the children, that all without any exception at their beginning are defiled. But of this defiling we shall not find the beginning, unless we go up to the first parent of all us, to the wellhed. Thus is it therefore, that Adam was not only the progenitor, but also the root of man's nature, and therefore in his corruption was all mankind: worthily corrupted: which the Apostle maketh plain by comparing of him and Christ. 
Rom. v. xij.  As (sayeth he) by one man Sin entered into the whole world, and death by Sin, and so death went over all men, for asmuch as all have sinned: so by the grace of Christ, righteousness and life is restored unto us. What will the Pelagians here prate? that Adam's sin was spread abroad by imitation? Then, have we no other profit by the righteousness of Christ, but that he is an example set before us to follow? Who can abide such robbery of God's honour? If it be out of question that Christ's righteousness is ours by communication, and thereby life: it followeth also, that they both were so lost in Adam, as they be recovered in Christ: and that Sin and death so crept in by Adam, as they are abolished by Christ. The words are plain, that many are made righteous by the obedience of Christ, as by the disobedience of Adam they were made sinners: and that therefore between them two is this relation, that Adam wrapping us in his destruct●ion, destroyed us with him, and Christ with his grace restored us to salvation. In so clear light of truth, I think we need not a longer or more laborious proof. So also in the first Epistle to the Corinthians, 
i Cor. xv. xxij.  when he goeth about to stablish the godly in the trust of the resurrection, he showeth that the life is recovered in Christ that was lost in Adam. He that pronounceth, that we all are dead in Adam, doth also therewithal plainly testify, that we were infected with the filth of sin. For damnation could not reach unto them that were touched with no guiltiness of iniquity. But it can be no way playnelier understanded what he meaneth, than by relation of the other member of the sentence, where he teacheth that hope of life is restored in Christ. But it is well enough known that the same is done no other way▪ than when by marvelous manner of communicating, Christ poureth into us the force of his righteousness. As it is written in an other place, 
Ro. viij. x.  that the spirit is life unto us, for righteousness sake. Therefore we may not otherwise expound that which is said that we are dead in Adam but thus, that he in sinning did not only purchase mischief and ruin to himself, but also throw down our nature headlong into like destruction. And that not only to the corruption of himself, which pertaineth nothing to us, but because he infected all his seed with the same corruption, wherinto he was fallen For otherwise that saying of Paul could not stand true, 
Eph. ij.iij.  that all are by nature the sons of wrath, if they were not already accursed in the womb. And it is easily gathered, that nature is there meant not such as it was create by God, but such as it was corrupted in Adam. For it were not convenient, that God should be made the author of Death. Adam therefore so corrupted himself, that the infection passed from him into all his offspring. And the heavenly judge himself, Christ, doth also plainly enough pronounce, that all are borne evil and corrupted, where he teacheth, that what soever is borne of flesh, 
joan. 3.6.  is flesh, and that therefore the gate of life is closed against all men, until they be begotten again.  
Neither for the understanding thereof is any curious disputation needful, which not a little cumbered the old writers, whether the soul of the son do proceed by derivation from the soul of the father, because in it the infection principally resteth. We must be content with this, that such gifts as it pleased the Lord to have bestowed upon the nature of man, he left them with Adam, and therefore when Adam lost them after he had received them, he lost them not only from himself, but also from us all. Who shall be careful of a conveyance from soul to soul, when he shall hear that Adam received these ornaments which he lost, no less for us than for himself? that they were not given to one man alone, but assigned to the whole nature of man? Therefore it is not against reason, if he being spoiled, nature be left naked and poor: if he being infected with Sin, the infection creepeth into nature. Therefore from a rotten root arose up rotten branches, which sent their rottenness into the other twigs that sprung out of them. For so were the children corrupted in the father, that they also were infective to their children: that is to say, so was the beginning of corruption in Adam, that by continual flowing from one to an other, it is conveyed from the ancestors into the posterity. For the infection hath not her cause in the substance of the flesh or of the soul, but because it was so ordained of God, that such gifts as he had given to the first man, man should both have them, and lose them as well for himself as for his. As for this that the Pelagians do cavil, that it is not likely that the children do take corruption from godly parents, sith they ought rather to be sanctified by their cleanness, that is easily confuted. For they descend not of their spiritual regeneration, but of their carnal generation. Therefore, 
Contra ●●lag. 〈◊〉 ●●●est.  as Augustine sayeth, whether the unbeliever be condemned as guilty, and the believer quit as innocent, they both do beget not innocentes, but guilty, because they beget of the corrupted nature. Now where as they do in manner partake of the parent's holiness, that is the special blessing of the people of God, which proveth not but that the first and universal curse of mankind went before. For of nature is guiltiness, and sanctification is of supernatural grace.  
And to the end that these things be not spoken of a thing uncertain and unknown, let us define Original sin. But yet I mean not to examine all the definitions that are made by writers, but I will bring forth one only, which I think to be most agreeable with truth. Original sin therefore seemeth to be the inheritably descending perverseness and corruption of our nature, poured abroad into all the parts of the soul, which first maketh us guilty of the wrath of God, and then also bringeth forth these works in us which the Scripture calleth the works of the flesh: and that is it properly that Paul oftentimes calleth sin. 
Gal. 5.19.  And these works that arise out of it, as are adulteries, fornications, thefts▪ hatreds, murders▪ banketinges, after the same manner he calleth the fruits of sin albeit they are likewise called sins both commonly in the Scripture and also by the same Paul himself. Therefore these two things are distinctly to be noted: that is, that being so in all parts of our nature corrupted and perverted, we are now even for such corruption only holden worthily damned and convicted before God, to whom is nothing acceptable but righteousness, innocency and pureness. And yet is not that bond in respect of an others fault. For where it is said, that by the sin of Adam we are made subject to the judgement of God, it is not so to be taken, as if we innocent and undeseruing did bear the blame of his fault. But because by his offending we are all clothed with the curse, therefore it is said that he hath bound us. Nevertheless, from him not the punishment only came upon us, but also the infection distilled from him, abideth in us, to the which the punishment is justly due. Wherefore how so ever Augustine doth oftentimes call it an others sin, (to show the more plainly, that it is conveyed into us by propagation) yet doth he also affirm withal that it is proper to every one. 
Ro. v. xij.  And the Apostle himself expressly witnesseth, that therefore death came upon all men, because all men have sinned, and are wrapped in Original sin, and defiled with the spots thereof. And therefore the very infants themselves, while they bring with them their own damnation from their mother's womb, are bound, not by an others, but by their own fault. For though they have not as yet brought forth the fruits of their own iniquity, yet they have the seed thereof enclosed within them: yea the●r whole nature is a certain seed of Sin: therefore it can not be but hateful and abominable to God. Whereupon followeth, th●● 〈◊〉 properly accounted sin before God: for there could be no giddiness without sin. The other point is, that this perverseness never cesseth in us, but continually bringeth forth new fruits, even the same works of the flesh that we have before describe: ly●e as a b●rnynge furnace bloweth out flame and sparkles, or as a spring doth without ceasing cast out water. Therefore they which have defined Origin all sin, to be a lacking of Original righteousness which ought to have been in us, although in deed they comprehend all that is in the thing itself: yet they have not fully enough expressed the force and efficacy thereof. For our nature is not only bare and empty of goodness, but also is so plenteous and fruitful of all evils, that it can not be idle. They that have said, that it is a concupiscence have used a word not very far from the matter, if this were added, which is not granted by the most part, that what so ever is in man, even from the understanding to the will, from the soul to the flesh, is corrupted and stuffed full with this concupiscence: or, to end it shortelyer, that whole man is of himself nothing else but concupiscence.  
Wherefore, I have said that all the parts of the soul are possessed of sin, sith Adam fell away from the fountain of righteousness. For not only the inferior appetite alured him, but wicked impiety possessed the very castle of his mind, & pride pierced to the innermost part of his heart. So that it is a fond and foolish thing, to restrain the corruption that proceeded from thence, only to the sensual motions as they call them, or to call it a certain nurture that allureth, stirreth and draweth to sin only that part, which among them is called Sensuality. Wherein Peter Lombarde hache disclosed his gross ignorance, which seeking and s●archynge for the place of it, saith that it is in the flesh, as Paul witnesseth, not properly in deed, but because it more appeareth in the flesh as though Paul did mean only a part of the soul, and not the whole nature which is in comparison set against supernatural grace. And Paul there taketh away all doubt: teaching that corruption resteth not in one part alone, but that nothing is pure & clean from the deadly infection thereof. For entreating of corrupted nature, he doth not only condemn the inordinate motions of appetites that appear, but specially travaileth to prove that the understanding mind is subject to blindness, and the heart to perverseness. And the same third chapter to the Romans is nothing else but a description of original sin. That appeareth more plainly by the renewing. For the spirit which is compared with the old man and the flesh, doth not only signify the grace whereby the inferior or sensual part of the soul is amended, but also containeth a full reformation of all the parts. 
Eph. 4.27.  And therefore Paul doth command, not only that our gross appetites be brought to nought, but also that we ourselves be renewed in the spirit of our mind, as likewise in an other place he biddeth us to be transformed in newness of mind. 
Rom. 12.2.  Whereupon followeth, that the same part, wherein most of all shineth the excellence & nobleness of the soul, is not only wounded, but also so corrupted, that it needeth not only to be healed, but in manner to put on a new nature. How far sin possesseth both the understanding mind & the heart, we will see hereafter. Here I only purposed shortly to touch that the whole man from the head to the foot is so overwhelmed as with an overflowing of water, that no part of him is l●te from sin, 
Rom. 8 7.  and that therefore what soever proceedeth from him is accounted for sin, as Paul saith, that all the affections of the flesh or thoughts, are enmities against God, and therefore death.  
Now let them go, that presume to make God author of their sins, because we say that men are naturally sinful. They do wrongfully seek the work of God in their own filthiness, which they ought rather to have sought in the nature of Adam, while it was yet sound and uncorrupted. Therefore our destruction cometh of the fault of our own flesh & not of God, for asmuch as we perished by no other mean but by this, that we degendred from our first estate. But yet let not any man here murmur & say, that God might have better foreseen for our salvation, if he had provided that Adam should not have fallen. For this objection both is to be abhorred of all godly minds, for the to much presumptuous curiosity of it, & also pertaineth to the secret of predestination which shall after be entreated of in place convenient. Wherefore let us remember that our fall is to be imputed to the corruption of nature, that we accuse not God himself the author of nature. True in deed it is, that the same deadly wound sticketh fast in nature: but it is much material to know, whether it came into nature from else where, or from the beginning hath rested in it. But it is evident that the wound was given by sin, Therefore there is no cause why we should complain but of ourselves: which thing the Scripture hath diligently noted. 
Eccl. 7.13.  For Ecclesiastes saith: This have I found, that God hath made man righteous, but they have sought many inventions. It appeareth that the destruction of man is to be imputed only to himself, for asmuch as having gotten uprightness by the goodness of God, he by his own madness is fallen into vanity.  
We say therefore, that man is corrupted with faultienesse natural, but such as proceeded not from nature. We deny that it proceeded from nature, to make appear that it is rather a qualytye come from some other thing, which is happened to man, than a substantial property that hath been put into him from the beginning. Yet we call it Natural, that no man should think that every man getteth it by evil custom, whereas it holdeth all men bound by inheritably descending right. And this we do not of our own heads without authority. 
Eph. ●. 3.  For, for the same cause the Apostle teacheth that we are all by nature the children of wrath. How could God, whom all his meanest works do please, be wrathful against the noblest of all his creatures? But he is rather wrathful against the corruption of his work, than against his work itself. Therefore if, for that man's nature is corrupted, man is not unfitly said to be by nature abominable to God, it shallbe also not unaptely called naturally perverse & corrupted. As Augustine feareth not in respect of nature corrupted, to call the sins natural, which do necessarily reign in our● flesh where the grace of God is absent. So vanisheth away the foolish trifling devise of the Manichees, which when they imagined an evellnesse having substance in man, presumed to forge for him a new creator, least they should seem to assign to the righteous God the cause and beginning of evil.   

The second Chapter. That man is new spoiled of the Freedom of will, and made subject to miserable bondage.  
sith we have seen, that the dominion of sin, sins the time that it held the first man bound unto it, doth not only reign in all mankind, but also wholly possesseth every soul: now must we more nearly examine, sins we are brought into that bondage, whether we be spoiled of all freedom or no: And if yet there remain any parcel, how far the force thereof proceedeth. But to the end that the truth of this question may more easily appear unto us, I will by the way set up a mark, where unto the whole sum may be directed. And this shallbe the best way to avoid error, if the dangers be considered that are like to fall on both sides. For when man is put from all uprightness, by and by he thereby taketh occasion of slouhfulness: ●nd because it is said, that by himself he can do nothing to the study of righteousness, fourth with he neglecteth it wholly, as if it pertained nothing unto him. Again, he can presume to take nothing upon himself, be it never so little, but that both Gods honore shall be thereby taken from him, and man himself be overthrown with rash confidence. Therefore, to the end we strike not upon these rocks, this course is to be kept, that man being informed that there remaineth in him no goodness, and being on every side compassed about with most miserable necessity may yet be taught to aspire to the goodness whereof he is void, and to the liberty whereof he is deprived, and may be more sharply stirred up from slouhfulness, than if it were feigned that he is furnished with greatest power. How necessary this second point is, every man seeth. The first, I see, is doubted of by more than it ought to be. For this being set out of controversy, it ought then plainly to stand for truth, that nothing is to be taken away from man of his own, so far as it behoveth that he be thrown down from false boasting of himself. For if it were not granted to man to glory in himself even at that time when by the bountefulnesse of God he was garnished with most singular ornaments, how much ought he now to be humbled, sith for his unthankfulness he is thrust down from high glory into extreme shame? At that time, I say, when he was advanced to the highest degree of honour, the Scripture attributeth nothing else unto him, but that he was created after the image of God, whereby it secretly teacheth, that man was blessed, not by his own good things, but by the partaking of God. What therefore remaineth now, but that he being naked and destitute of all glory, do acknowledge God, to whose liberality he could not be thankful when he flowed full of the richesses of his grace; and that now at length with confession of his own poverty he glorify him, whom in the acknowledging of his good gifts, he did not glorify? Also it is as much our profit, that all praise of wisdom and strength be taken from us, as it pertaineth to the glory of God, that they join our ruin with the robbery of God, that give unto us any thing more, than that which is true. For what is else done when we are taught to ●yght of our own force, but that we be lifted up on high on a staff of a reed, that it may by and by break, and we fall to the ground? Albeit, our forces are yet to much commended when they are compared to the staff of a reed. For it is but smoke all that vain men have imagined & do babble of them. Wherefore not without cause is this excellence sentence oft repeated by Augustine, that free will is rather thrown down headlong, than established by them that defend it. This I thought needful to speak before, as by way of preface for many men's sakes, which when they hear man's power overthrown from the ground, that the power of God may be builded in man do much hate this manner of disputing as dangerous▪ much more superfluus, which yet appeareth to be both in religion necessary, and for us most profitable.  
Whereas we have a little before said, that in the understanding mind, and in the heart are placed the powers of the soul, now let us consider what they both are able to do. The Philosophers in deed with great consent do imagine that in the understanding mind, sitteth reason, which like a lamp giveth light to all counsels, & like a Queen governeth the will, for they say that it is so endued with Divine light, that it can give good counsel, & so excelleth in lively force that it is able well to govern. On the other side, that Sense is dull and bleare●yed, that it always creepeth on the ground, and walloweth in gross objects, and never lifteth up itself to true insight. That the Appetite, if it can abide to obey reason, and do not yield itself to Sense to be subdued, is carried on to the study of virtues, holdeth on the right way, and is transformed into Will: but if it give itself subject into the bondage of Sense, it is by it corrupted & perverted, so that it degendreth into Lust. And whereas by their opinion there do sit in the soul those powers that I have spoken of before, understanding sense, appetite or will, which word Will is now more commonly used, they say that understanding is endued with reason, the best governess toward good and blessed life, so that it do hold itself within his own excellence, & show forth the force that is naturally given it. But that inferior motion of it, which is called Sense, wherewith man is drawn to error & deceit, they say to be such, that it may be tamed with the rod of reason, & by little & little be vanquished. They place Will in the midst between reason and Sense, as a thing at her own ordering, and having liberty whether it list to obey to reason, or give forth itself to be ravished by Sense.  
Sometime in deed they do not deny, being overcome by very experience, how hardly man stablisheth reason to reign as Queen within himself, while sometime he is tickled with enticements of pleasures, sometime deceived with false semblance of good things, sometime importunately stricken with immoderate affections, & violently haled out of the way, 
De legbili●●. 1. Tusc. que. lib. 3.  as it were with ropes of strings of sinews as Plato saith. For which reason Cicero saith, that these sparks given by nature, are with perverse opinions & evil manners by & by quenched: But when such diseases have once gotten places in the minds of men, they grant that they do more outrageously overflow, than that they easily may be restrained: & they stick not to compare them to wild horses which throwing away reason as it were casting the Charyote driver, do range unrulyly and without measure. But this they make no question of, 
Arist. ●th. lib. 3. cap. 5.  that virtues and vices are in our own power. For if (say they) it be in our choice to do this or that, then is it also in our choice not to do. Now if it be in our choice not to do, then is it also to do. but of free choice we seem to do those things that we do, & to forbear those things that we forbear. therefore if we do any good thing when we list, we may likewise leave it undone: if we do any evil, we may also eschew the same. Yea some of them have burst forth into so great licentiousness, that they have boasted that it is in deed that God's gift that we live, 
Seneca.  but our own that we live well & holily. And thence cometh that saying of Cicero in the person of Cotta: 
De nat. de. lib. 3.  because every man himself getteth virtue to himself, therefore never any of the wise men did thank God for it. For (saith he) for virtue we be praised, and in virtue we glory, which should not be if it were the gift of God, and not of ourselves. And a little after. This is the judgement of all men that fortune is to be asked of God, but wisdom to be taken of himself. This therefore is the sum of the opinion of all the Philosophers, that the reason of man's understanding is sufficient for right governance: that Will being subject to it, is in deed moved by Sense to evil things. But even as it hath free election, so can it not be stopped, but that it follow reason for her guide in all things.  
Among the ecclesiastical writers, all be it there have ben none that did not acknowledge both that the soundness of reason in man hath been sore wounded by sin, and his will exceedingly entangled with perverse desires, yet many of them have to much assented to the Philosophers: of which the ancient, as I think, did so much advance the strength of man, upon this consideration lest if they should have expressly confessed his weakness, first they should have made the Philosophers, with whom they then contended, to laugh at them: & then lest they should give to the flesh, which of it self was dull to goodness, a new occasion of slouhfulness. Therefore, because they would not teach any thing that were an absurdity in the common judgement of men, their study was to make the doctrine of the Scripture half to agree with the teachings of the Philosophers. But that they principally regarded that second point, not to make place for slouhfulness, appeareth by their own words. 
Hom. de proditione judae.  chrysostom hath in one place: Because God hath put both good and evil things in our own power, he hath given us Freedom of election, and he wythholdeth not the unwilling, 
Chrys. in Gen. hom. 18.  but embraceth the willing. Again, Oftentimes he that is evil, if he will, is turned into good, and he that is good by slouhfulness falleth and becometh evil, because God made our nature to have free will, 
Hom. 5●.  and he layeth not necessity upon us, but giving convenient remedies, suffereth all to lie in the mind of the patient. Again, As unless we be helped by the grace of God, we can never do any thing well: so unless we bring that which is our own, we can not obtain the favour of god. And he had said before, that it should not be all of gods help, but we must also bring somewhat. And this is commonly a familiar word with him, let us bring that which is ours, god will supply the rest. 
Dialog. 3. contra ●elagium.  Wherewith agreeth that which Hieremye saith, that it is our part to begin, but gods to make an end: our part to offer what we can, his to fulfil what we can not. You see now that in these sayings they gave to man toward the study of virtue more than was meet, because they thought that they could not otherwise awake the dullness that was naturally in us, but if they did prove that in it only we sinned. With what apt handling they have done the same, we shall after see. Surely that the sayings which we have rehearsed are most false, shall by and by appear. Now although the Grecians more than other, and among them principally chrysostom have passed measure in advancinge the power of man's will yet all the old writers, except Augustine, do in this point so either vary, or waver, or speak doubtfully, that in manner no certainty can be gathered of their writings. Therefore we will not tarry upon exact reckoning of every one of their sayings, but hear and there we will touch out of every one of them so much as the plain declaration of the matter shall seem to require. As for them that followed after, while every one for himself sought praise of wyttte, in defending of man's nature, they fell continually by little and little one after an other into worse and worse, till it came so far that man was commonly thought to be corrupted only in his sensual part, and to have reason altogether, and will for the more part uncorrupted. In the mean time this flew about in all men's mouths, that the natural gifts were corrupted in man, and the supernatural were taken away. But to what meaning that tended, scarcely the hundredth man did even slightly understand. As for my part, if I would plainly show of what sort is the corruption of nature, I could be easily contented with these words. But it is much material that it be heedfully weighed what a man, being in all parts of his nature corrupted and spoiled of his supernatural gifts, is able to do. They therefore which boasted themselves to be the Disciples of Christ, spoke of this matter to much like Philosophers. For the name of free-will still remained among the Larines, as if man had still abiden in uncorrupted state. And the Grecians were not ashamed to use the word much more arrogantly: For they called it Autexousion, that is to say, of her own power, as if man had the power of himself. Because therefore all, even to the common people, had received this principle, that man was endued with Free will, and many of them that would seem excellent, can not tell how far it extendeth: first let us search out the force of the word itself, and then let us proceed on by the simplicity of the Scripture to show what man is able to do of his own nature, toward good or evil. What Free will is, where as it is a word commonly found in all men's writings, yet few have defined yet it seemeth that Origen rehearsed that thing where of they were all agreed, 
Lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when he said, that it is a power of reason to discern good or evil, and a power of will to choose either of them. And Augustine varieth not from him, when he teacheth that it is a power of reason and will, whereby good is chosen while grace assisteth, and evil when grace cesseth. bernard, while he meaneth to speak more subtlely, speaketh more darkly, which sayeth, that it is a consent by reason of the liberty of will that can not be lost and the judgement of reason that can be avoided. And the definition of Anselmus is not familiar enough, which saith, that it is a power to keep uprightness for itself. 
Lib. 2. 〈◊〉 24.  Therefore Peter Lombarde and the other Schoolmen, have rather embraced Augustine's defynytyon, by cause it both was plainer and did not exclude the grace of God, without the which they saw that Will was not sufficient for it self. But they bring also of their own such things as they thought either to be better, or to serve for plainer declaration. first, they agree that the name of Arbitrium, that is free choice, is rather to be referred to reason, whose part is to discern between good and Evil things: and the adjective Free, pertaineth properly to will, 
P●rt. 1. 〈◊〉. 8●. ar●. 3.  which may be turned to either of both. Wherefore sith freedom properly belongeth to will, Thomas sayeth that it would very well agree if Free will be called a power of choosing which being mixed of understanding and appetite, doth more incline to appetite. Now have we in what things they reach that the power of Free will consisteth, that is to say, in reason and will. Now remaineth that we shortly see how much they give to either part.  
They are commonly wont to make subject to the free determination of man, things mean, that is which belong not to the kingdom of God: but they do refer true righteousness to the special grace of God & spiritual regeneration Which thing while the author of the book Of the calling of the gentiles meaneth to show, 
Amb. lib. 1. cap. 2.  he reckoneth up three sorts of wills, the first Sensitive, the second Natural, the third spiritual, of which he saith, that man hath the first two at his own liberty, the last is the work of the holly ghost in man. Which whether it be true or no shall be entreated in place fit for it, for now my purpose is but shortly to rehearse the opinions of other, and not to confute them. Hereby it cometh to pass, that when writers speak of free will, they principally seek not what it is able to do to civil or outward doings, but what it can do to the obedience of the law of God. Which latter point I think so to be the principal, that yet I think the other is not to be neglected. Of which meaning I trust, I shall show a good reason. There hath been a distinction received in Schools, that reckoneth up three sorts of freedoms, the first from necessity, the second from sin, the third from misery. Of which the first so naturally sticketh fast in man, that it can by no mean be taken away: the other two are lost by sin. This dystinction I willingly receive, saving that there necessity is wrongfully confounded with compulsion: between which two how much difference there is, and how necessary that difference is to be considered, shall appear in an other place.  
If this be received, then shall it be out of controversy that man hath not free will to do good works, unless he be helped by grace, and that by special grace, which is given to the only elect by regeneration. For I do not pass upon these phrenetike men, which babble that grace is offered generally & without difference. But this is not yet made plain, whether he be altogether deprived of power to do well, or whether he have yet some power, although it be but little & weak, which by itself in deed can do nothing, but by help of grace doth also her part. 
Lib. 2. dist. 26.  While the Master of the Sentences goeth about to make that plain, he saith there are two sorts of grace necessary for us, whereby we may be made meet to do a good work: the one they call a Working grace, whereby we effectually will to do good: the other a Together working grace, which followeth good will in helping it. In which division this I mislike, that while he giveth to the grace of God an effectual desire of good, he secretly showeth his meaning that man already of his own nature, after a certain manner, desireth good though uneffectually. As bernard affirming that good will is in deed the work of God yet this he granteth to man, that of his own motion he desireth that good wil But this is far from the meaning of Augustine, from whom yet Lombard would seem to have borrowed this division. In the second part of the division, the doubtfulness of speech offendeth me, which hath bred a wrong exposition. For they thought that we do therefore work together with the second grace of God, because it lieth in our power, either to make voide the First grace by refusing it, 
Amb. lib. 2. cap. 4.  or to confirm it by obediently following it. Whereas the author of the book Of the calling of the Gentiles, doth thus express it, that it is free for them that use the judgement of reason, to departed from grace, that it may be worthy reward not to have departed, & that the thing which could not be done but by the working together of the holly ghost, may be imputed to their merits, by whose will it was possible to have not been done. These two things I had will to note by the way, that now, reader, thou mayst see how much I descent from the soundest fort of the Schoolmen. For I do much farther differ from the later sophisters, even so much as they be farther gone from the ancient tyme. But yet somewhat, after such a sort as it is, we perceive by this division, after what manner they have given Free will to man. For at length Lombard saith, 
Lib. 2. dist. 25.  that we have not free will therefore, because we are alike able either to do or to think good and evil, but only that we are free from compulsion: which freedom is not hindered, although we be perverse and the bondmen of sin, and can do nothing but sin.  
Therefore, man shallbe said to have free will after this sort, not because he hath a free choice as well of good as of evil, but because he doth evil by Will, and not by compulsion. That is very well said: but to what purpose was it to garnish so small a matter with so proud a title? A goodly liberty forsooth, if man be not compelled to serve sin: so is he yet a willing servant that his will is holden fast bound with the setters of sin. Truly I do abhor striving about words wherewith the Church is vainly wearied: but I think that such words are with great religious carefulness to be taken heed of, which sound of any absurdity, specially where the error is hurtful. How few I pray you, are there, which when they hear that Free will is assigned to man, do not by and by conceive, that he is lord both of his own mind and will, and that he is able of himself to turn himself to whether part he will? But some one will say: this peril shallbe taken away, if the people be diligently warned of the meaning of it. But rather forasmuch as the wit of man is naturally bend to falsity, he will sooner conceive an error out of one little word, than a truth out of a long tale. Of which thing we have a more certain experience in this very word, than is to be wished. For omitting that exposition of the old writers, all they in manner that came after, while they stick upon the natural signification of the word, have been carried into a trust of themselves that bringeth them to destruction.  
But if the authority of the fathers do move us, they have in deed continually the word in their mouth: but they do withal declare, how much they esteem the use of it. 
Lib. 1. contr●●ul. Hom. 5●. in joan. Ad A●ast. cap. 44.  first of all Augustine, which sticketh not to call it Bond will. In one place he is angry with them that deny free will but he declareth his chief reason why, when he saith only, Let not any man be so bold to deny the freedom of will, that he go about to excuse sin. But surely in an other place he confesseth, that the will of man is not free without the holy ghost, for as much as it is subject to lusts that do bind and conquer it. 
De perfect. ●st.  Again, that when will was overcome with sin whereinto it fell, nature began to want freedom. 
Enchir. ad 1 au. ca ●0. ●a Bonif. lib. 3. ca 8. Ibid. ca 7.  Again, that man having ill used his free will, lost both himself and it. Again Free will is become captive, that it can do nothing toward righteousness. Again, that it can not be free, which the grace of God hath not made free. Again, 
Ad. B●ns. lib. ●. ca 3.  that the justice of God is not fulfilled when the law commandeth, and man doth as of his own strength, but when the holy ghost helpeth, and man's will not free, but made free by God, obeyeth. And of all these things he shortly rendereth a cause, when in an other place he writeth, that man received great force of free will when he was created, 
Ad Bonis. lib. 3. ca 7.  but he lost it by sinning. Therefore in an other place, after that he had showed that free will is established by grace, he sharply inveigheth against them that take it upon them without grace. 
De verbis aposi. ser. 3.  Why therefore (saith he) dare wretched men either be proud of free-will before that they be made free, 
De spiritu & litera. cap. 30.  or of their own strength if they be already made free? And they mark not that in the very name of free-will, is mention of freedom. 
ij. Cor. iij. viij.  But where the spirit of the Lord is, there is freedom. If then they be the bondmen of sin, why do they boast them of free will? For of whom a man is overcome, to him he is made bond. But if they be made free, why do they boast them as of their own work? Are they so free, that they will not be his bondservants, which sayeth: 
john. xv. v  without me ye can do nothing? Beside that also in an other place he seemeth sportyngly to mock at the use of that word when he said, 
De correp. & gra. ca 13.  that will was in deed free, butt not made free, free to righteousness, but the bondeseruaunt of sin. Which saying in an other place he repeateth and expoundeth, that man is not free from righteousness, but by choice of will, and from sin he is not free, but by grace of the saviour. He that doth testify, that the freedom of man is nothing else but a freemakinge or manumission from righteousness, seemeth trymely to mock at the vain name thereof. Therefore if any man will permit the use of this word with no evil signification, he shall not be troubled by me for so doing. But because I think it can not be kept without great peril, and that it Mulde turn to a great benefit to the Church, if it were abolished: neither will I myself use it, and I would wish other, if they ask me counsel, to forbear it.  
I may seem to have brought a great prejudice against my self, which have confessed, that all the ecclesiastical writers, except Augustine, have spoken so doubtfully or diversely in this matter, that no certainty can be had out of their writings. For some will so construe this, that I mente therefore to thrust them from giving any voice herein, because they are all against me. As for me, I mente it to no other end but this, the I simply and in good faith would have Godly wits provided for, which is they weite upon those men's opinion in this point, they shall alway waver uncertain. In such sort do they sometime teach, man being spoiled of all strength of free-will, to flee to grace onli; sometime they furnish or seem to furnish him with his own armure. But it is not hard to make appear, that in such doubtefullnesse of speech, they nothing, or very little, esteeming man's strength, have given the praise of all good things to the holy ghost, if I hear recite certain sentences of theirs, whereby that is plainly taught. 
De predestinatione sanctorum lib. 4. Augu. in Gen.  For what meaneth that saying of Cypryane, which Augustine so oft repeateth, that we ought to glory of nothing, because we have nothing of our own, but that man wholly despoiled in himself, may learn to hang all upon God. What meaneth that saying of Augustine & Eucherius, when they expound, that christ is the tree of life to whom he that reacheth his hand, shall live? and that the tree of knowledge of good and evil, is the free choice of will, whereof who so tasteth, forsaking the grace of God he shall die? 
Hom. 1. in aduen●.  What meaneth that of chrysostom, that every man is naturally not only a sinner, but also altogether sin? If we have no good thing of our own: if man from top to too be altogether sin: if it be not lawful to attempt how much the power of Free will is able to do, how then may it be lawful to part the praise of a good work between God and man? I could rehearse of this sort very many sayings out of other, but least any man should cavil that I choose out those things only that make for my purpose, and do craftelye leave out such things as make against me, therefore I do forbear such rehearsal. Yet this I dare affirm, how so ever they be sometime to busy in advancing free-will, that this yet was their purposed mark, to teach man being altogether turned away from trust of his own power, to have his strength reposed in God alone. Now come I to the simple setting fourth of the truth, in considering the nature of man.  
But I am here constrained to repeat that, which in the beginning of this Chapter I speak by way of preface. As any man is most discouraged and thrown down with conscience of his own misery, needynesse, nakedness and shame, so hath he best profited in knowledge of himself. For there is nooe danger to be feared, least man will take to much from himself, so that he learn, that what he wanteth is to be recovered in God, but to himself he can take nothing more than his own right, be it never so little, but that he shall destroy himself with vain confidence, and conveying the honour of God to himself, become guilty of heinous sacrilege. And truly, so oft as this lust invadeth hour mind, that we desire to have some what of our own, which may rest in ourselves rather than in God, let us know that this thought is ministered us by nooe other couseller, butt by him that persuaded our first parents, to have a will to be like unto Gods, knowing both good and evil. If it be the word of the devil that raiseth up man in himself, let us give no place unto it, unless we lift to take counsel of our enemy. It is pleasant in deed, for a man to have so much strength of his own, that he may rest in himself. Butte that we be not alured to this vain affiance, let so many sore sentences make us afraid, by which we be thrown down: 
jere. 17.5.  as are, Cursed is he which trusteth in in man and setteth flesh to be his arm. Again, that God hath not pleasure in the strength of a horse, 
Ps. ●●lv●●. x.  neither delighteth in the legs of man, but delighteth in them that fear him, and attend upon his mercy. 
Esay. xl. xxix.  Again, that it is he which giveth strength unto him that fayneteth, and unto him that hath no strength, he increaseth power, even the young men shall faint and be weary, and the young men shall stumble and fall, butt they that weyte, upon the Lord, shall renew their strength. All which sayings tend to this end, that we lean not upon any opinion of our own strength, be it never so little, if we mean to have God favourable unto us, 
jac. iiij. vi  which resisteth the proud, & giveth grace to the humble. And then again, let these promises come into our remembrance. I will pour out water upon the thirsty, 
Esa. xliiij. iiii.  and Floods upon the dry ground. Again, All ye that thirst, come unto the waters. Which promises do testify, 
Esa. u.i.  that none are admitted to receive the blessings of God, but they that pine away with feeling of their own poverty. And such promises are not to be passed over, as is that of Isaiah: 
Esa.  Thou shalt have no more son to shine by day, neither shall the brightness of the Moon shine unto thee: for the Lord shall be thine everlasting light, and the God thy glory. The Lord in deed doth not take away the shining of the Son or Moon from his servants, but because he will himself alone appear glorious in them, he calleth their confidence far away, even from those things, that are counted in their opinion most excellent.  
Truly, that saying of chrysostom hath alway excedyngelye well pleased me, that the foundation of our Wisdom is humility: but yet more that saying of augustine, As (sayeth he) that same Rhethoritian being asked, 
Hom. de perf. euangel. Epist. 56. deal Diosc.  what was the first thing in the rules of eloquence, answered Pronunciation: and what was the second, he answered Pronunciation: and what was the third, he answered Pronunciation: so if one ask me of the rules of Christian religion, the first, the second, and third time, and always I would answer humility. But he meaneth not humility, when a man knowing some little virtue to be in himself, abstaineth from pride and haughtiness of mind, butt when he truly feeleth himself to be such a one, as hath no refuge butt in humility: 
In joan. hom. 49.  as in an other place he declareth. Let no man (sayeth he) flatter himself: of his own he is a devil. That thing whereby he is blessed, he hath of God only. For what haste thou of thine own, butt sin? Take away from thee, sin which is thine own, 
Li. de Nat. & gratia, cap. 52. In Psal. 45.  for righteousness is Gods. Again, why is the possybylytye of nature so presumed on? it is wounded, maimed, troubled and lost, it needeth a true confession, and not a false defence. Again, when every man knoweth that in himself he is nothing, and of himself he hath no help, his weapons in himself are broken, the wars are ceased. But it is needful, that all the weapons of wickedness be brooken in sunder, shivered in pieces and burnt, that thou remain unarmed & have no help in thyself. How much more weak thou art in thyself, so much the more the Lord receiveth thee. So upon the three score and tene Psalm he forbiddeth us to remember our own righteousness, that we may acknowledge the righteousness of God: and he showeth that God doth so commend his grace unto us, that we may know ourselves to be nothing, that we stand only by the mercy of God, when of ourselves we are nothing but evil. Let us not therefore strive here with God for our right, as if that were withdrawn from our salvation which is given to him. For as our humbleness is his highness, so the confession of our humbleness hath his mercy ready for remedy. Neither yet do I require that man●e not convinced should willingly yield himself: nor if he have any power, that he should turn his mind from it, to be subdued unto true humility. But that laying away, the disease of self-love and desire of victory wherewith being blinded, he thinketh to highly of himself, he should well consider himself in the true looking glass of the scripture.  
And the common saying which they have borrowed out of Augustine pleaseth me well, that the natural gifts were corrupted in man by sin, and of the supernatural he was made empty. For in this latter part of supernatural gifts, they understand as well the light of faith as righteousness, which were sufficient to the attaynyge of heavenly life and eternal felicity. Therefore banishing himself from the Kingdom of God, he was also deprived of the spiritual gifts, wherewith he had been furnished to the hope of eternal salvation. Whereupon followeth, that he is so banished from the Kingdom of God, that all things that belong to the blessed life of the soul, are extinguished in him, until by grace of regeneration he recover them. Of that sort are faith, the Love of God, charity toward our neighbours, the study of holiness and righteousness. All these things, because Christ restoreth them unto us, are counted things coming from an other to us, and beside nature, and therefore we gather that they were once taken away. Again, soundness of the understanding mind and upryghtenesse of hear●e were then taken away together, and this is the corruption of natural gifts. For though there remain somewhat left of understanding and judgement together with will, yet can we not say, that our understanding is sound and perfect, which is both feeble and drowned in many darknesses. And as for our will, the perverseness thereof is more than sufficiently known. Sith therefore, reason, whereby a man discerneth between good and evil, whereby he understandeth and judgeth, is a natural gyste, it could not be altogether destroyed, but it was partly weakened, partly corrupted, so that foul ruins thereof appear. In this sense doth john say, 
Ihon. i.u.  that the light shineth yet in darkness, but the darkness comprehended it not: In which words both things are plainly expressed, that in the perverted and degendred nature of man, there shine yet some sparks that show that he is a creature having reason, and that he differeth from brute beasts, because he is endued with understanding: & yet that this light is choked with great thickness of ignorance, that it can not effectually get abroad. So Dyll, because it is unseparable from the nature of man, perished not, but was bound to perverse desires, that it can covet no good thing. This in deed is a full definition, but yet such as needeth to be made plain with more words. Therefore, that the the order of our talk may proceed according to that first distinction, wherein we divided the soul of man into understanding and will: let us first examine the force of understanding. So to condemn it of perpetual blindness, that a man leave unto it no manner of skill in any kind of things, is not only against the word of God, but also against the experience of common reason. For we see that there is planted in man a certain desire to search out truth, to which he would not aspire at all, but having felt some savour thereof before. This therefore is some sight of man's understanding, that he is naturally drawn with love of truth, the neglecting whereof, in brute beasts proveth a gross Sense without reason, all be it, this little desire such as it is fainteth before it entre the beginning of her race, because it by and by falleth into vanity. For the wit of man can not for dullness keep the right way to search out truth but strayeth in diverse errors, and as it were grooping in darkness, oftentimes stumbleth, till at length it wander and vanisheth away, so in seeking truth, it doth bewray how unfit it is to seek and find truth. And then it is sore troubled with an other vanity, that oftentimes it discerneth not those things to the true knowledge, whereof it were expedient to bend it self, and therefore it tormenteth it self with fond curyosytye, in searching out things superfluous and nothing worth: and to things most necessary to be known, it either taketh no heed, or neglygentlye or seldom turneth, but surely scarce at any time applieth her study earnestly unto them. Of which perverseness, whereas the profane writers do commonly complain, it is found, that all men have entangled themselves with it. Wherefore Solomon in all his Ecclesiastes, when he had gone through all these studies, in which men think themselves to be very wise, yet he pronounceth, that they are all vain and tryfeling.  
Yet do not all travails of Wit▪ so alway become void, but that it attaineth somewhat, specially when it bendeth it self to these inferior things. Yea and it is not so blockish, but that it tasteth also some little of the higher things how soever it more negligently apply the searching of them, but yet not that with like power of conceaving. For when it is carried up above the compass of this present life, then is it principally convinced of her own weakness. Wherefore, that we may the better see how far according to the degrees of her abylytye it proceedeth in every thing, it is good that I put forth a dystynction. Let this therefore be the distinction, that there is one understanding of earthily things, an other of heavenly things. Earthly things I call those that do not concern God and his Kingdom, true righteousness, and the blessedness of eternal life, but have all their respect and relation to this present life, and are as it were containeth within the bounds thereof. Heavenly things, I call the pure knowledge of God, the order of true righteousness and the mysteries of the heavenly kingdom. Of the first sort are policy, governance of household, all handy crafts, and liberal Scienses. Of the second sort are the knowledge of God and Gods will, and the rule to frame our life according to it. Concerning the first, this we must confess, because man is a creature by nature given to live in companies together: he is also by natural instinction bent to cherish & to preserve the fellowship of these companies, therefore we see that there are in the minds of all men universal impressions of a certain civil honesty and order. Hereby it cometh to pass, that there is found noman that understandeth not, that all companies of men ought to be keeped in order with laws, and that conceiveth not in his mind the principles of these laws. Hereof cometh that same perpetual consent, as well of all nations as of all men, unto laws, because the seeds thereof are naturally planted in all men without any teacher or lawmaker. And I weigh not the disscusions and fyghtynges that afterward arise▪ while some desire to pervert law and right, the lose absolute governements of kings, that lust strayeth abroad in steed of right, as the eves & robbers, some (which is a fault more than common) think that to be unjust, which other have stablished for just: and on the other side stiffly say, that to be laudable, which other have forbidden. For these men do not therefore hate laws, because they do not know that laws are good and holly, but for that they raging with heddye lust, do fight against manifest reason, and for their fancy do abhor that, which in understanding of mind they allow. The latter sort of striving is such, that it taketh not away that first conceiving of equity. For when men do strive among themselves, concerning the points of laws, they agree together in a certain sum of equity. Wherein is proved the weakness of man's wit, which even then when it seemeth to follow the right way, yet halteth and staggereth, but still this remaineth true, that there is sown in all men a certain seed of politic ordre. And that is a large proof, that in the ordering of this life, no man is void of the light of reason.  
Now do follow the arts, both the liberal, & the handy crafts: in learning whereof, because there is in us all a certain aptness, in them also doth appear the force of man's wit: but all be it, all men be not apt to learn them all, yet is this a token certain enough of the common natural power, that there is almost no man found, whose conceit of wit doth not in some art or other show forth itself. Neither have they only a power or facylytye to learn, but also to devise in every art some new thing, either to amplify or make perfecter that which hath been learned of an other that went before, which thing, as it moved Plato erroniouslye to teach, that such conceiving is nothing else, but a calling to remembrance, so by good reason it ought to compel us to confess, that the beginning thereof is naturally planted in the wit of man. These points therefore done plainly testify, that there is given to men naturally an universal conceiving of reason and of understanding. Yet is it so an universal benefit, that therein every man ought for himself to acknowledge the peculiar grace of God. To which thankfulness the creatore himself doth sufficiently awake us, when he createth natural fools, in whom he maketh us to see with what gifts man's soul excelleth, if it be not endued with his light, which is so natural in all men, that it is yet altogether a free gift of his liberality toward every man. But the invention and ordrely teaching of the same arts, or a more inward and excellent knowledge of them which is proper but to a few, is no perfect argument of the common conceiving of wit, yet because without difference it happeneth to the godly and ungodly, it is ryghtefully reckoned among natural gifts.  
So oft therefore as we light upon profane writers, let us be put in mind by that marvelous light of truth that shineth in them, that the wit of man, how much soever it be, perverted and fallen from the first integrytye, is yet still clothed and garnished with excellent gifts of God. If we consider that the spirit of God is the only fountain of truth, we will neither refuse nor despise the truth it self, wheresoever it shall appear, except we will dishonourably use the spirit of God: for the gifts of the holy ghost can not be set light by, without contempt and reproach of himself. And what? Shall we deny that the truth shined to the old lawyers, which have set fourth Civil ordre and Dyscyplyne with so great equity? Shall we say that the Philosophers were blind both in that exquysyte contemplation, and cunning description of nature? Shall we say that they had no wit, which by setting in order the art of speech, have taught us to speak with reason? Shall we say that they were mad, which in setting fourth physic, have employed their diligence for us? What of all the Mathematical scienses? shall we think them doting errors of mad men? no, rather we can not read the writings of the old men, concerning these things, without great admiration of their wit. But shall we think any thing praysewoorthy or excellent, which we do not reknoweledge, to come of God? Let us be ashamed of so great unthankfulness, into which the Heathen poets fell not, which confessed that both philosophy and Laws, and all good arts, were the inventions of mods. sith than it appeareth that these men, whom the Scripture calleth natural men, were of so sharp and deep sygthe in searching out of inferior things, let us learn by such examples, how many good things the Lord hath left to the nature of man, after that it hath been spoiled of the true God.  
But in the mean time yte let us not forget, that these are the most excellent good gifts of the spirit of God, which for the common benefit of mankind he dealeth abroad to whom it pleaseth him. For if it behoved, that the understanding and skill that was required for the framing of the tabernacle, 
Exo. xxxi. ij. & xxxv▪ thirty.  should be poured into Beseleel & Oliab by the spirit of god, it is no mer●el if the knowledge of those things which are most excellent in man's life, be said to be communicated unto us by the spirit of God. Neither is there cause why any man should ask, what have the wicked to do with God's spirit, which are altogether estranged from God. For where it is said that the spirit of God dwelleth in the faithful only, that is to be understanded of the spirit of sanctification, by the which we are consecrate to God him self, to be his temples: yet doth he nevertheless fill move and quicken all things with the virtue of the same spirit and that according to the property of every kind which he hath given to it by law of creation. If it have been the Lords will that we should be helped by the travail and service of the wicked in natural Philosophy, Dialectike, the mathematical knoweledges, and other: let us use it, least if we neglect the gifts of God, willingly offered in them, we suffer just punishment for our slothfulness. But least any should think a man to be blessed, when under the elements of this world there is granted unto him so great an ability to conceive truth, it is also to be added that all this power to understand, and the understanding that followeth thereof, is a vanishing and transitory thing before God, where there is not a stedefaste foundation of truth. For Augustine teacheth most truly, whom (as we have said) the Master of the Sentences, & the other Schoolmen are compelied to assent unto, 
Lib. 2. dist 25.  as the free gifts were taken from man after his fall, so these natural gifts which remained, were corrupted. Not that they can be defiled of themselves in as much as they come from God, but because they cease to be pure to a defiled man, that he should have no praise of them.  
Let this be the sum: that it is seen that in all mankind is reason which is proper to our nature, which maketh us to differ from brute beasts, as brute beasts do differ in sense from things without life. For where as there be borne certain natural fools and idiots, that default obscureth not the general grace of god. But rather by such sight we are put in mind, that what is left unto ourselves, ought justly to be ascribed to the kindness of god, because if he had not spared us, our rebellion had drawn with it the destruction of our whole nature. But whereas some do excel in sharpness of conceiving, some other do pass in judgement, some have a quicker wit to learn this or that art: in this variety God setteth forth his grace unto us, that no man should claim to himself as his own, that which floweth from gods mere liberality. For how becometh one more excellent than an other, but that in common nature might appear above other the special grace of God, which in omitting many, sayeth openly that it is bound to none. Byside that god poureth in singular motions, according to the calling of every man. Of which thing we meet with many examples in the books of the judges, 
〈◊〉 6. ●4  where it is said, that the spirit of the Lord ●●ad them, whom he called to rule the people. Finally, in every noble art there is a special instruction. By which reason the strong men followed Saul whose hearts the lord had touched. 
1. ●a. 10.6.  And when his ministering in the kingdom was propheeyed of Samuel said thus: 
1. S●. 16. 1●.  The spirit of the lord shall come upon thee, and thou shalt be an other man. And this was continued to the whole course of government: as after it is spoken of David, that the spirit of the Lord came upon him from that day forward. But the same is spoken in an other place as touching particular motions: yea in Homer men are said to excel in wit, not only as jupiter hath dealt to every man, but also as the time required. And truly experience teacheth, while many times such men stand amazed as were most sharp and deepewytted, that the wits of men are in the hand and will of God to rule them at every moment: for which reason it is said, that the taketh wit from the wise, that they may wander out of the way. 
 But yet in this diversity we see remaining some marks of the Image of God, which do make difference between all mankind and other creatures.  
Now is to be declared what man's reason seeth, when it cometh to the kingdom of God and to that spiritual insight, which consisteth chiefly in three things: to know God, and his fatherly fanoure toward us, wherein our salvation standeth: and the way to frame our life according to the rule of his law. Both in the first two & in the second, properly they that are most witty, are blinder than molles. I deny not that there be here and there read in Philosophers, concerning God, many things well and aptly spoken, but yet such as do alway savour of a certain giddy ymagynation. The Lord gave them in deed, as is above said, a little taste of his godhead, that they should not pretend ignorance to colour their ungodliness: and many times he moved them to speak many things by confession whereof themselves might be convinced: But they so saw the things that they saw, that by such saying they were not directed to the truth, much less did attain unto it, like as a wayfaringe man in the midst of the feylde, for a sudden moment, seeth fair and wide the glistering of lyghtninge in the night time, but with such a quickly vanishing sight, that he is sooner covered again with the darkness of the night, than he can stir his foot, so far is it of that he can be brought into his way by such a help. Beside that, those small drops of truth, wherewith, as it were by chance, they sprinkle their books, with how many and how monstrous lies are they defiled? Finally, they never so much as smelled, that assuredness of God's good will toward us, without which man's wit must needs be filled with infinity confusion. Therefore man's reason neither approacheth, nor goeth toward, nor once directeth sight unto this truth, to understand who is the true god, or what a one he will be toward us.  
But because we being drunk with a false persuasion of our own deep insight, do very hardly suffer ourselves to be persuaded, that in matters of god it is utterly blind and dull: I think it shall be better to confirm it by testimonies of Scripture than by reasons. This doth John very well teach in that place which I even n●w alleged, 
Ihon. 1.4.  when he writeth, that life was in God from the beginning, and the same life which should be the light of men, and that the light did shine in darkness, & the darkness comprehended it not. He showeth in deed, that man's soul is lightened with the brightness of gods light, so that it is never altogether without some small flame, or at least some sparkle of it, but yet, that with such a light he comprehendeth not God. And why so? because man's quickness of wit, as toward the knowledge of God, is but mere darkness. For when the holy ghost calleth men darkness, he at once spoileth them of all ability of spiritual understanding. Therefore he affirmeth, that the faithful which embrace Christ, 
john. i. xiij.  are borne not of blood, or of the will of the flesh, or of man, but of God. As if he should say: flesh is not capable of so high wisdom to conceive God and that which is Gods, unless it be lightened with the spirit of God. 
Matth. xvi xvij.  As Christ testified, that this was a special revelation of the father, that Peter did know him.  
If we were persuaded of this, which ought to be out of all controversy, that our nature wanteth all that, which our heavenly father giveth to his elect by the spirit of regeneration, than here were no matter to doubt upon. For thus speaketh the faithful people in the Prophet: 
Ps. xxxiiij x. i Cor. xii. Ihon. iij. xxvij.  For with thee is the fountain of life, and in thy light we shall see light. The Apostle testifieth the same thing, when he saith that no man can call jesus the lord, but in the holy ghost. And john Baptist seeing the dullness of his disciples, crieth out, that no man can receive any thing, unless it be given him from above. And that he meaneth by Gift a special illumination, and not a common gift of nature, appeareth hereby, that he complaineth that in so many words as he had spoken to tommende Christ to his Disciples, he prevailed nothing. I see (sayeth he) that words are nothing to inform men's minds concerning divine things, unless the Lord give understanding by his spirit. Yea and Moses, when he reproacheth the people with their forgetfulness, yet noteth this withal, that they can by no means grow wise in the mysteries of God, but by the benefit of God. 
Deut. xxix ij.  Thine eyes (sayeth he) have seen those great tokens and wonders, and the Lord hath not given thee a heart to understand, nor ears to hear, nor eyes to see. What should he express more, if he called us blocks in considering the works of God? Whereupon the Lord by the Prophet promiseth for a great grace, 
je. xxiv. seven.  that he will give the Israelites a heart, that they may know him: signifying thereby, that man's wit is only so much spiritually wise, as it is lightened by him. And this Christ plainly confirmed with his own mouth, 
Ihon. vi. xxiv.  when he sayeth that no man can come to him, but he to whom it shallbe given from the Father. What? is not he himself the lively Image of the Father, in whom the whole brightness of his glory is expressed unto us? Therefore he could not better show what our power is to know god, than when he sayeth, that we have no eyes to see his Image, where it is so openly set present before us. What? Came he not into the earth for this purpose, to declare his Father's will unto men? And did he not faithfully do his office? Yes surely. But yet nothing is wrought by his preaching, unless the inward Schoolmaster, the holy ghost, set open the way to our minds. Therefore none come to him, but they that have heard and been taught of the Father. What manner way of learning and hearing is this? Even, when the holy ghost by marvelous and singular virtue formeth the ears to hear, and the minds to understand. And least that should seem strange, he allegeth the prophecy of Elaye, where when he promiseth the repairing of the church that they which shall be gathered together to salvation, 
Esa. iiii. xiii.  shall be taught of the Lord. If god there foreshoweth some peculiar thing concerning his elects, it is evident that he speaketh not of that kind of learning that was also common to the wicked and ungodly. It remaineth therefore that we must understand it thus, that the way into the kingdom of God is open to no man, but to him to whom the holy ghost by his enlightening shall make a new mind. But Paul speaketh most plainly of all, which of purpose entering into discourse of this matter. After he had condemned all men's wisdom of folly and vanity, & utterly brought it to nought, at the last concludeth thus: 
1. Cor. two. iiiii.  that natural man can not perceive those things that are of the spirit of God: they are foolishness unto him, and he can not understand them, because they are spiritually judged. Whom doth he call natural? even him that stayeth upon the light of nature. He I say comprehendeth nothing in the spiritual mysteries of God. Why so? is it because by slothfulness he neglecteth it? Nay, rather although he would travail never so much, he can do nothing, because forsooth they are spiritually judged. What meaneth that? because being utterly hidden from the light of man● they are opened by the only revelation of the spirit: so that they are reckoned for folly where the spirit of God giveth no light. Before he had advanced those things that God hath prepared for them that love him, above the capacity of eyes, ears and minds. Yea he testified that man's wisdom was as a certain veil, whereby man's mind was kept from seeing God. 
1. Cor. i xx  What mean we? The Apostle pronounceth, that the wisdom of this world is made folly by god: and shall we forsooth give unto it sharpness of understanding, whereby it may pierce to the secret places of the heavenly kingdom? far be such beastelinesse from us.  
And so that which here he taketh away from men, in an other place, in a prayer, he giveth it to god alone. God (sayeth he) and the father of glory, 
Eph. i.xu.  give to you the spirit of wisdom and revelation. Now thou hearest that all wisdom and revelation is the gift of god. What followeth? and lighten the eyes of your mind. Surely if they need a new revelation, then are they blind of themselves it followeth after: That ye may know what is the hope of your calling. etc. Therefore he confesseth, that the wits of men are not capable of so great understanding to know their own calling And let not some Pelagian babble here, that god doth remedy that dullness or unskilfulness, when by the doctrine of his word he directeth man's understanding, whether without a guide he could not have attained. For David had a law, wherein was comprehended all the wisdom that may be desired, and yet not contented with that, he requireth to have his eyes opened, that he may consider the mysteries of the same law. 
Ps. C. xix.xviij.  By which speech truly he secretly sayeth, that the sun riseth upon the earth where the word of God shineth to men: but they get not much thereby, until he himself that is therefore called the father of lights, 
jac. i. xvij  do give them or open their eyes, because where so ever he shineth not with his spirit, all things are possessed with darkness. So the Apostles were well & largely taught by the best schoolmaster: yet if they had not needed the spirit of truth to instruct their minds in that same doctrine which they had heard before, 
john. xi●ij xxvi.  he would not have bidden them look for him. If the thing that we ask of God, we do thereby confess that we want: and God in that that he promiseth it us, doth argue our need, let no man now doubt to confess that he is so much able to understand the mysteries of God, as he is enlightened with his grace. He that giveth to himself more understanding is so much the more blind, for that he doth not acknowledge his own blindness.  
Now remaineth the third point, of knowing the rule of well framing of life, which we do rightly call the knowledge of the works of righteousness wherein man's wit seemeth to be of somewhat more sharp sight, than in the other two before. For the Apostle testifieth, 
Ro. ij. xiiii.  that the Gentiles which have no law, while they do the works of the law, are to themselves in stead of a law, and do show the law written in their hearts, their consciences bearing them witness, and their thoughts accusing them within themselves, or excusing them before the judgement of God. If the Gentiles have righteousness naturally graven in their minds, surely we can not say that we are altogether blind in the order of life. And nothing is more common, than that man by the law natural, of which the Apostle speaketh in that place, is sufficiently instructed to a right rule of life. But let us way to what purpose this knowledge of the law is planted in men: than it shall by and by appear, how far it bringeth them toward the mark of reason and truth. The same is also evident by the words of Paul, if a man do mark the placing of them. He had said a little before, that they which sinned in the law, are judged by the law: they that have sinned without law, do perish without law. Because this might seem unreasonable, that the gentiles should perish without any judgement going before, he by and by addeth, that their conscience is to them in stead of a law, and therefore is sufficient for their just damnation. Therefore the end of the law natural is, that man may be made inexcusable. And it shall be defined not il after this sort that it is a knowledge of conscience, that sufficiently discerneth between just and unjust, to take away from men the pretence of ignorance, while they are proved guilty by their own testimony. Such is the tenderness of man toward himself, that in doing of evils, he always turneth away his mind so much as he may from the feeling of sin. 
In Pretagora.  By which reason it seemeth that Plato was moved to think that there is no sin done but by ignorance. That in deed were fitly said of him if men's hypocrisy went so far in hiding of vices, that the mind might not know itself guilty before God. But when the sinner seeking to eschew the judgement imprinted in him, is now and then drawn back unto it, and not suffered so to wink, but that he be compelled whether he will or no, some time to open his eyes: it is falsely said that he sinneth only by ignorance. 
Paraph. in lib. 3. de anima. cap. 46.  Themistius saith more truly, which teacheth that understanding is seldom deceived: that it is blindness when it goeth any further, that is, when he cometh down to the special case. Every man, if it be generally asked, will affirm, that manslaughter is evil: but he that conspireth to kill his enemies, deliberateth upon it, as on a good thing. The adulterer generally will condemn adultery, but in his own, privately he will flatter himself. This is ignorance, when a man coming to the special case forgetteth the rule, that he had lately agreed upon in the general question. Of which thing Augustine discourseth very finely in his exposition of the first verse of the lvij Psalm: albeit the same thing is not continual. For sometime the shamefulness of the evil deed so presseth the conscience, that not deceiving himself under false resemblance of a good thing, but wittingly and willingly he runneth into evil. 
Medea apud Ouidium.  Out of which affection came these sayings: I see thee better and allow it, but I follow the worse. Wherefore, me think, Aristotele hath very aptly made distinction between Incontinence and Temperance. 
Ethic. 7. cap. 3.  Where incontinence reigneth, he sayeth, that there by reason of troubled affection or passion, knowledge is taken away from the mind, that it marketh not the evil in his own act, which it generally seeth in the like: and when the troubled affection is cooled, repentance immediately followeth. But intemperance is not extinguished or broken by feeling of sin, but on the other side obstinately standeth still in her conceived choice of evil.  
Now when thou hearest judgement universally named in the difference of good and evil, think it not every sound & perfect judgement. For if man's hearts are furnished with choice of just and unjust, only to this end, that they should not pretend ignorance, it is not then needful to see the truth in every thing. But it is enough and more, that they understand so far that they can not escape away, but being convict by witness of their conscience, they even now already begin to tremble at the judgement seat of God. And if we will try our reason by the law of God, which is the exampler of true righteousness, we shall find how many ways it is blind. Truly it attaineth not at all to those that are the chief things in the First table, as of confidence in God, of giving to him the praise of strength and righteousness, of calling upon his name, of the true keeping of Sabbat. What soul ever, be natural sense did smell out, that the lawful worshipping of God consisteth in these and like things? For when profane men will worship God, although they be called away a hundred times from their vain trifles, yet they alway slide back thither again. They deny in deed that sacrifices do please God. unless there be adjoined a pureness of mind: whereby they declare, that they tonceyve somewhat of the spiritual worshipping of God, which yet they by and by corrupt with false inventions. For it can never be persuaded them, that all is true that the law perscribeth of it. Shall I say, that that wit excelleth in any sharp understanding, which can neither of itself be wise, nor hearken to teaching? In the commandments of the Second table it hath some more understanding, by so much as they came nearer to the preservation of civil fellowship among men. Albeit even herein also it is found many times to fail. To every excellent nature is seemeth most unreasonable, to suffer an unjust, and to imperious a manner of governing over them, if by any mean he may put it away: and the judgement of man's reason is none other, but that it is the part of servile and base courage, to suffer it patiently: and again, the part of an honest and free borne heart▪ to shake it of. And revenge of injuries, is reckoned for no fault among the Philosophers. But the lord condemning that to much nobleness of courage, commandeth his to keep the same patience, that is so ill reported among men. And in all the keeping of the law, our understanding marketh not desire of mind at all. For a natural man suffereth not himself to be brought to this, to acknowledge the diseases of his desires. The light of nature is choked up, before that it come to the first entry of this bottomless depth. For when the Philosophers note immoderate motions of mind for faults, they mean those motions that appear and show forth themselves by gross tokens, but they make no account of those evil desires that do gently tickle the mind.  
Wherefore, as Plato was worthily found fault withal before, for that he imputed all sins to ignorance, so is their opinion to be rejected, which teach that purposed maliced and frowardness is used in all sins. For we find it to much by experience, how oft we fall with our good intent. Our reason is overwhelmed with so many sorts of being deceived, is subject to so many errors, stumbleth at so many stays, is entangled with so many straits, that it is far from sure directing. But how little it is esteemed before the Lord in all parts of our life, 
ij. Cor. iij.u.  Paul showeth when he sayeth, that we are not sufficient to think any thing of ourselves, as of ourselves. He speaketh not of will or affection, but he taketh also this away from us, that we should not think that it can come in our minds how any thing is to be done well. Is our diligence, insight, understanding, and head so corrupted, that it can devise or think upon nothing that is right before the Lord? That seemeth to hard to us, that do unwillingly suffer ourselves to be spoiled of the sharpness of reason, which we account a most precious gift. But to the holy ghost it seemeth most full of equity, which knoweth that all the thoughts of wisemen are vain: and which pronounceth plainly, that all the invention of man's heart, 
Ps. xciiij. xi.  is only evil. If all that our wit conceived, deviseth upon, purposeth and goeth about, is alway evil, 
Gen. vi. iij. &. viij. xxi.  how can it come in our mind to purpose, that which pleaseth God, to whom only holiness and righteousness is acceptable? So is it to be seen, that the reason of our mind, which way so ever it turn itself, is miserably subject to vanity. David knew this weakness in himself, 
Ps. ● nineteen. xxciiij.  when he prayed to have understanding given him, to learn the lords commandments a right. For he secretly sayeth therein, that his own wit sufficeth him not, which desireth to have a new given him. And that he doth not only ones, but almost ten times, in one Psalm, he repeateth the same prayer. By which repeating he privily declareth, with how great need he is driven to pray it. And that which he prayeth for himself alone, 
Phil. i iiij.  Paul commonly useth to pray for the churches. We cease not (sayeth he) to pray for you, 
Col. i.ix.  and to desire that ye may be filled with the knowledge of God in all wisdom and spiritual understanding, that ye may walk worthily of God. etc. But so oft as he maketh that thing the good gift of God, let us remember that he doth withal testify, 
Aug. lib. 2. De peccat. mer. & remiss. cap. 5.  that it lieth not in man's power. And Augustine so far acknoweleged this default of reason to understand those things that are of God, that he thinketh the grace of illumination to be no less necessary for our minds, than the light of the sun is for our eyes. And not content with that, he addeth a correction of that, saying, that we lift up our eyes to see the light: but the eyes of our mind lie shut, unless the Lord open them. And the Scripture teacheth that our minds are not enlightened one day alone, that they may afterward see by themselves: for that which I even now alleged out of Paul, belongeth to continual procedings and encresinge. And this doth David expressly set out in these words: 
Ps. C.xix, x.  With my whole heart I have sought thee, make me not to stray from thy commandments. For when he had been regenerated and had not slenderly profited in true godliness, yet he confesseth, that for every moment he needeth continual direction, least he should serve from the knowledge wherewith he is endued. 
Psa. lj. xij.  Therefore, in an other place he prayeth to have the right spirit renewed, which he had lost by his own fault, because it belongeth to the same God to restore unto us the same thing being lost for a time, which himself gave at the beginning.  
Now is Will to be examined, wherein standeth the chief liberty of free choice, for it hath been already seen, that choice doth rather belong to Will, than to understanding. First that this thing which the Philosophers have taught, and is received with common consent, that is, that all things by natural instinction desire that which is good, may not seem to belong to the uprightness of man's will: Let us mark that the force of free will, is not to be considered in such appetite, as rather proceedeth of the inclination of the essence, than of the advisement of the understanding mind. For even the Schoolmen do confess, that free-will hath no action, but when reason turneth itself to objects, whereby they mean that the object of appetite must be such▪ as may be subject to choice, and go before deliberation, which prepareth the way for choice. And truly, if a man consider what is that natural desire of good in man, he shall find that it is common to him with beasts. For they also desire to be well, and when any show of good appeareth that moveth their sense, they follow it. But man doth neither choice by reason, that he may follow with diligence that thing, which is in deed good for him, according to the excellence of his immortal nature, nor taketh reason to counsel, nor bendeth his mind, but without reason, without counsel, like a beast, followeth the inclination of nature. This therefore maketh nothing for the freedom of will, if a man by sense of nature be carried to desire that which is good: but this is requisite, that he discern good by right reason, and when he hath known it, that he choose it, and when he hath chosen it, that he follow it. But least any man should doubt, there is to be noted a double Sophistical argument. For Appetite is not here called the proper manner of will, but a natural inclination: and Good is called not as of virtue or justice, but of estate, as we say, This man is well, or in good case. Finally, although a man ●o never so much desire to attain that is good, yet he followeth it not. As there is no man to whom eternal blessedness is not pleasant, yet is there none that aspireth unto it, but by the moving of the holy ghost. Wherefore sith the natural desire in men to be well, maketh nothing to prove the freedom of will, no more than in metals and stones, doth the affection inclining to the perfection of their substance: let us consider in other things, whether Will be so infected and corrupted in all parts, that it engendereth nothing but evil: or whether it keepeth still any parcel unhurt from whence do grow good desires.  
They that do attribute to the First grace of God, that we will effectually seem on the other side to say secretly, that there is in the soul a power of itself to aspire to good, but it is so weak, that it can not grow to a perfect affection, or raise up any endeavour. And there is no doubt that the Schoolmen have commonly embraced this opinion or which was borrowed of Origen and certain of the old writers: for so much as they are wont to consider man in pure natural things, (as they term it) such a one as the Apostle describeth him in these words. 
Ro. vi●. xv  I do not the good that I would, but the evil that I would not, that I do. To will is present unto me, but to perform it, I find not. But after this manner is the discourse that Paul there followeth, altogether wrongfully perverted. For he entreateth of the Christian wrestling (which he shortly toucheth to the Galatians) which the faithful continually feel within themselves, 
Ga. v. xvij  in the battle of the flesh and the spirit. But the spirit is not of nature, but of regeneration. And that the Apostle doth there speak of the regenerate, appeareth by this, that when he had said, that there dwelleth no goodness in him, he addeth an exposition, that he meaneth it of his flesh. And therefore he saith, that it is not he that doth the evil, but sin that dwelleth in him. What meaneth this correction in me, that is, in my flesh? Even as much as if he had said thus: God dwelleth not in me of myself, for there is no good to be found in my flesh. Hereupon followeth that manner of excuse: I myself do not the evil▪ but sin that dwelleth in me. Which excuse belongeth only to the regenerate, which do with the chief part of their soul tend unto good. Now, the conclusion that is adjoined after, declareth all this matter evidently. I am delighted (saith he) with the law, 
Rom. seven. xxij.  according to the inward man. But I see an other law in my membres, fight against the law of my mind. Who hath such a striving in himself, but he that being regenerate by the spirit of God, carrieth the leavings of his flesh about with him? 
Ad Bonif. lib. 1. cap. 10. Et in l●. Retract.  Therefore Augustine, whereas once he had thought that, that had been spoken of the nature of man, revoked his exposition as false, and ill agreeing together. And truly, if we allow this, that men without grace have some motions to good, though they be but small, 
two. Co. iij. v  what shall we answer to the Apostle which sayeth, that we are not sufficient so much as to think any thing? What shall we answer to the Lord that pronounceth by Moses, that every invention of man's heart is only evil. 
Gen. viij. xxi.  Wherefore, sith they have stumbled by false taking of one place, there is no cause why we should stay upon their judgement. Let rather this saying of Christ prevail, He that doth sin, 
joh. viij. xxxiiij.  is the servant of sin. We are all sinners by nature, therefore we be all holden under the yoke of sin. Now if whole man be subject to the dominion of sin, then must it needs be, that the will itself which is the chief seat thereof▪ be bound fast with most straight bonds. 
Phi ij. xii●  For otherwise that saying of Paul would not stand together, that it is God which worketh will in us, if any will did go before the grace of the holy ghost. Away therefore with all that many have triftingly spoken concerning preparation. For although sometime the faithful do pray to have their heart form to the obedience of the law, as David doth in many places: yet it is to be noted, that even that desire of praying is from God. Which we may gather of his words; 
Ps. li. xij.  for when he wisheth to have a clean heart created within him, surely he taketh not on himself the beginning of creation. 
De verbis Apostoli serm. 10.  Therefore let rather this saying of Augustine have place with us: God will prevent thee in all things: And sometime prevent thou his wrath. How? Confess that thou haste all these things of God that what so ever good thou haste, is of him: what soever evil, it is of thyself. And a little after. Nothing is ours but sin.   

The third Chapter. ¶ That out of the corrupt nature of man proceedeth nothing but damnable.  
BUt man can not be any way better known in either part of his soul, than if he come forth with his titles wherewith the Scripture doth set him out. If he be painted whole in these words of Christ, 
joh. iij. vi  That which is borne of flesh, is flesh: as it is easy to prove, then is he proved to be a very miserable creature. For the affection of the flesh, 
Rom. viij. vi.  as the Apostle witnesseth, is death, for asmuch as it is enmity against God, and so is not subject, nor can be subject to the law of God. Is flesh so perverse, that with all her affection she continually useth enmity against God? that she can not agree with the righteousness of the law of God? Finally, that she can bring forth nothing but matter of death? Now, grant that in the nature of man is nothy●yge but flesh, and gather any good out of it if thou canst. But (they say) the name of flesh belongeth only to the sensual, and not the higher par●e of the soul. But that is sufficiently confuted by the words of christ, and of the Apostle. It is the lords argument, that man must be borne again, 
joh. iij. ●xi  because he is flesh. He commandeth not to be borne again according to the body. But in mind he is not borne again, if a part of it be amended, but when it is all renewed. And that doth the comparison, set in both places, confirm. For the spirit is so compared against the flesh, that there is left no mean thing between them. Therefore whatsoever is not spiritual in man, is after the same reason called fleshly. But we have nothing of the Spirit but by regeneration. It is therefore flesh whatsoever we have of nature. But of that matter, if otherwise we could have any doubt, that is taken away from us by Paul, 
Eph. iiij. xiij.  where after we had described the ould●man, whom he had said to be corrupt with concupiscences of error, he biddeth us to be renewed in the spirit of our mind: you see he doth not place unlawful and evil lusts only in the sensitive part, but also in the very mind, and therefore requireth a renewing of it. And truly a little before he had painted out such an image of man's nature, as did show that there was no part wherein we were not corrupted and perverted: for whereas he writeth that all nations do walk in the vanity of their mind, are darkened in understanding, estranged from the life of God, 
Eph. iiij. xvij.  by reason of the ignorance that is in them, and the blindness of their heart: it is no doubt that this is spoken of all them whom the Lord hath not reform to the uprightness both of his wisdom and justice: which is also made more plain by the comparison by and by adjoined, where he putteth the faithful in mind, that they have not so learned Christ. For of these words we gather, that the grace of Christ is the only remedy whereby we be delivered from that blindness & the evils that ensue thereof. For so had Esay also prophesied of the kingdom of Christ, 
Esa. lx.ij.  when he promised, that the Lord should be an everlasting light to his Church, when yet darkness covered the earth, and a m●ste the peoples. Whereas he testifieth, that the light of God shall arise only in the Church, truly without the Church he leaveth nothing but darkness and blindness. I will not rehearse particularly such things as are written every where, specially in the Psalms and in the Prophets against the vanity of man. 
Psa. lxij. x.  It is a great thing that David writeth, if he be weighed with vanity, that he shall be vainer than vanity itself. His wit is wounded with a grievous weapon, when all the thoughts that come out of it, are scorned as foolish, trifling mad and perverse.  
No easier is the condemnation of the heart, when it is called guileful and perverse above all thing: but because I study to be short, I will be content with one place alone, 
jer. xvij. ●●.  but such a one as shall be like a most bright looking glass, wherein we may behold the whole image of our nature. 
Rom. xiij. x.  For the Apostle, when he goeth about to throw down the arrogance of mankind, doth it by these testimonies, That there is not one ryghteons' man, There is not one man that understandeth or that seeks God, 
Psal. xiv. iiij.  All are gone out of the way, they are made unprofitable together, there is none that doth good, no not one: their throat is an open sepulchre, 
Esa. iix. xij  with their tongues they work deceitfully, the poison of Serpents is under their lips, whose mouth is full of cursing and bitterness: whose feet are swift to shed blood, in whose ways is sorrow and unhappiness, which have not the fear of God before their eyes: With these thunderbolts he inveigheth, not against certain men, butt against the whole nation of the sons of Adam. Neither declineth he against the corrupt manners of one or two ages, butt accuseth the continual corruption of nature. For his purpose is that place, not simply to chide men, to make them amend, but to teach rather that all men are oppressed with calamity, impossible to be overcome, from which they cannot get up again, unless they be plucked out by the mercy of God. And because, that could not be proved unless it had been by the overthrow and destruction of nature, he brought forth these testimonies whereby is proved that our nature is more than destroyed. Let this therefore remain agreed, that men are such as they be here described, not only by fault of evil custom, but also by corruptness of nature. For otherwise the Apostles argument can not stand, that there is no salvation for man but by the mercy of God, because he is in himself utterly lost and passed hope. I will not here busy myself in proving the applying of these testimonies that no man should think them unfitly used. I will so take them as if they had been first spoken by Paul, and not taken out of the Prophets. first he taketh away from man righteousness, that is integrity and pureness, and then understanding. The want of understanding, he proveth by Apostasy or departing from God, whom to seek is the first degree of wisdom. But that want must needs happen to them that are fallen away from God. He sayeth further, that all are gone out of the way and become as it were rotten, that there is none that doth good, and then he adjoineth the heinous faults, wherewith they defile their members that are ones let lose into wickedness. last of all he testifieth that they are void of the fear of God, after whose rule our steps should have been directed. If these be the inheritable gifts of mankind▪ it is in vain to seek for any good thing in our nature. In deed I grant that not all these faults do appear every man: yet can not be denied that this Hydra lurketh in the hearts of all men. For as the body while it already fostreth enclosed within it, the cause and matter of disease, although the pain be not yet vehement, can not be called healthy: no more can the soul be reckoned sound, while it swarmeth full of such diseases of vices, albeit the similitude doth not agree in all points. For in the body be it never so much diseased, there remaineth a quickness of life: but the soul being drowned in this gulf of destruction, is not only trouble with vices, but also altogether void of all goodness.  
The same question in a manner which hath been before assoiled, now riseth up again of new. For in all ages there have been some, which by guiding of nature have been bent to virtue in all their life. And I regard it not, though many slippynges may be noted in their manners: yet by the very study of honesty they have showed a proof, that there was some pureness in their nature. What reward such virtues have before God, although we will more fully declare when we shall speak of the merits of works, yet we must somewhat speak in this place: so far as is necessary for making plain of this present argument. These examples therefore seem to put us in mind, that we should not think man's nature all together corrupt, for that by her instruction some men have not only excelled in some noble acts, but also in the whole course of their life have behaved themselves most honestly. But here we must think, how in this corruption of nature there is some place for the grace of God, not to cleanse it, but inwardly to restrain it. For if the lord would suffer the minds of all men as it were with lose reins to run wildly into all sorts of lusts, without doubt there would be no man, but he would in plain experience make us believe, that all those evils wherewith Paul condemneth all nature, 
Gom. ●. 10  are most truly said of him. For what? Canst thou exempt thyself out of the number of them, whole feet are swift to shed blood, their hands defiled with robberies and manslaughters, their throats like unto open Sepulchres, their tongues deceitful, their lips venomous, their works unprofitable, wicked, rotten, deadly, whole mind is without God, whose inwards are perverseness, whose eyes are bend to entrappinges, their hearts lift up dispiteousely to triumph over other, and all the parts of them applied to infinite mischiefs. If every soul be subject to all such monsters, as the Apostle boldly pronounceth, truly we see what would come to pass, if the Lord would suffer the lust of man to wander after his own inclination. There is no mad beast that is so headlong carried away, there is no stream be it never so swift and strong, whereof the overflowing is so violent. The Lord healeth these diseases in his elect by this mean that we will by and by set forth. In some he only restraineth them with putting a bridle in their mouth, only that they break not out, so far as he foreseeth to be expedient for preserving of the university of things. Hereby some are holden in by shame, some by fear of laws, that they burst not forth into many sorts of filthiness, howbeit they do for a great part not hide their uncleanness. Some because they think that an honest trade of life is good, do after a certain sort aspire toward it. Some rise up above the common sort, that by their majesty they may keep other in their duty. So God by his providence bridleth the perverseness of nature, that it break not forth into doing: but he cleanseth nor within.  
But yet the doubt is not dissolved. For either we must make Camillus like unto Catiline, or else in Camillus we shall have an example that nature, if it be framed by diligence, is not altogether without goodness. I grant in deed that those goodly gifts which were in Camillus both were the gifts of God and seem worthy to be commended, if they we weighed by themselves, but how shall they be proofs of natural goodness in him? must we not return to the mind, and frame our argument in this sort? If a natural man exelled in such uprightness of manners, than nature is undoubtedly not without power toward the study of virtue. 
Aug. lib. 4. c●●ra ●●●●um.  But what if the mind were perverse and crooked, and following any thing rather than upright straightness? And that it was such there is no doubt, if you grant that he was a natural man. Now what power of man's nature to goodness will you rehearse unto me in this behalf, if in the greatest show of pureness it be found that he is alway carried to corruption: Therefore, least ye commend a man for virtue, whose vices deceive you under virtues Image, do not so gene unto the will of man power to desire goodness, so long as it remaineth taste in her own perverseness. Albeit this is a most sure and easy solution of this question, that these are not common gifts of nature, but special graces of God, which he diversly and to a certain measure dealeth among men that are otherwise ungodly. For which reason we fear not in common speech to call one man well natured, and an other of evil nature, and yet we cease not to include them both under the universal state of man's corruption, but we show what special grace God hath bestowed upon the one, which he hath not vouchsafed to give to the other, when his pleasure was to make Saul king, he formed him as a new man: & that is the reason why Plato alluding to the fable of Homer, saith that kings sons are created notable by some singular mark, because God providing for mankind, furnisheth these with a principle nature whom he appointeth to bear government: & out of this store house came all the great Captains that are renowned in histories. The same is also to be thought of private men. But because as every man hath most excelled, so his ambition hath most moved him forward (with which spot all virtues are defiled, so that they lose all favour before God,) it is to be accounted nothingeworth, what soever seemeth praiseworthy in ungodly men, beside that the chief part of uprightness faileth, where there is no study to advance the glory of God, which all they want whom he hath not regenerate with his spirit. Neither is it vainly spoken in isaiah, 
Esa. xi. i●●  that upon Christ resteth the spirit of the fear of God, whereby we are taught, that so many as are strange from Christ, are without the ●eare of God, which is the beginning of wisdom. As for the virtues that deceive us with vain show, I grant they shall have praise in the court of policy, and in the common fame of men, but before the heavenly judgement seat, they shall be of no value to deserve righteousness.  
With such bondage of sin therefore as Will is detained, it can not once move itself to goodness, much less apply itself. For such moving is the beginning of turning to God, which in Scriptures is wholly imputed to the grace of God. 
jer. xxxi. xviij.  As jeremy prayeth to the Lord to turn him, if he will have him turned. Whereupon the Prophet in the same chapter, deserybing the spiritual redemption of the faithful people, sayeth that they were redeemed out of the hand of a stronger, meaning with how straight fetters a sinner is bound so long as being forsaken of the Lord, he liveth under the yoke of the Devil. Yet Will still remaineth, which with most bent affection is both inclined and hasteth to sin. For man was not deprived of Will when he did cast himself into this necessity, but of the soundness of Will. And bernard saith not unaptelye, which teacheth that to Will ys● in us all: but to Will good is a profiting, to will ill is a default: and therefore simply to will, is the work of man: to will evil, of corrupt nature: to will well, of grace. Now whereas I say, that will put from liberty is by necessity drawn or led into evil, it is marueyll if that should seem a hard speech unto any man, which neither hath any absurdity in it, nor varieth from the use of holy men: But it offendeth them that can make no difference between necessity compulsion. But it a man ask them, is not God of necessity good? is not the devil of necessity evil? what can they answer? For so is goodness knit with God's divinity, that it is no more of necessary that he be God then that he be good. And the devil is by his fall so estranged from partaking of goodness, that he can do nothing but evil. But now if any robber of God do bark against this and say, that God deserveth small praise for his goodness, which is compelled to keep: shall not this be a ready answer to him, that it cometh to pass by his infinite goddess and not by violent impulsion, that he can not do evil. Therefore if this, that it is of necessity that God do well, do not hinder the free will of God in doing well, if the devil which can not do but evil yet willingly sinneth, who shall then say that a man doth therefore less willingly sin for this that he is subject to necessity of sinning. This necessity, whereas Augustine e●che where speaketh of it, 
Lib. de perfect. in●it.  even then also when he was enviously pressed with the cavillation of Celestius, he sticked not to affirm in these words, up liberty it came to pass that man was with sin, but now the corruption which stowed for punishment, hath of, liberty made necessity. And so oft as he falleth into mention thereof, he bo●bteth not to speak in this manner of the necessary bondage of sin. 
De nat. & great. & alibi.  Therefore let this sum of that distinction be kept, that man sins he is corrupted, sinneth in deed willingly and not against his will nor compelled, by a most bent affection of mind, and not by violent compulsion, by motion of his own lust, and not by foreign constraint: but yet of such perverseness of nature as he is, he can not but be moved and driven to evil. If this be true, then surely it is plainly expressed that he is subject to necessity of ●yn●ynge. 
Ser. super. Ca●te. 81.  bernard agreeing to Augustine writeth thus, only man among all living creatures is free: and yet by mean of sin, he also suffereth a certain violence, but of will and not of nature, that even thereby also he should not be deprived of freedom, for that which is willing is free. And a little after, will being changed in itself into worse, by I wot not what corrupt and marvelous manner so maketh necessity, that very necessity for as much as it is willing, can not excuse will, and will forasmuch as it is drawn by alurement, can not exclude necessity, for this necessity is after a certain manner willing. afterward he saith, that we are pressed down with a yoke, but yet none other but of a certain willing bondage, therefore by reason of our bondage we are miserable, by reason of our will we are inexcusable, because will when it was free, made itself the bond servant of sin. At length he concludeth, that the soul is so after a certain marvelous and evil manner holden both a bond servant and free, under this certain willing and ill free necessity: a bond servant by reason of necessity, free by reason of will, and that which is more marvelous and more miserable, therein guilty wherein it is free, therein bond wherein it is guilty, and so therein bond wherein it is free. Herby truly the readers do perceive that I bring no new shing, which long ago Augustine brought forth out of the consent of all godly men, and almost a thousand years after was kept still in monks Cloisters. But Lombarde when he could not distynguyshe necessity from compulsion, gave matter to a pernicious error.  
On the otherside it is good to consider what manner remedy is that of the grace of God, whereby the corruption of nature is amenhed and healed. For whereas the Lord in helping us, giveth us that which we want, when we shall know what his work is in us, it will straightway appear on the other side what is our neediness. When the Apostle sayeth to the Philippians, 
Phil. i vi.  that he trusteth that he which began a good work in them, will perform it unto the day of jesus Christ: is no doubt, that by the beginning of a good work, he meaneth the very beginning of conversion, which is in will. Therefore God beginneth a good work in us by stirring up in our hearts the love, desire & endeavour of righteousness, or (to speak more properly) in bowing, framing and directing our hearts to righteousness: he endeth it in confirming us to perseverance. And that no man should cavil that good is begun by the Lord, when will being of itself weak is helped: the holy ghost in an other place declareth what will is able to do being left unto itself. 
Eze. xxxvi xvi.  I will give you (sayeth he) a new heart. I will put a new spirit in the mids of you. And I will take away the stony heart from your flesh, and I will give you a heart of flesh. And I will put my spirit in the mids of you, and I will make you to walk in my commandments. Who shall say that the weakness of man's will is strengthened with help, whereby it may effectually aspire to the choice of that that is good, when it must be whole transformed & renewed? If there be any softness in a stone which by some help being made tenderer will abide to be bowed every way, then will I grant that the heart of man is pliable to obey that which is right, so that that which in it is unperfect, be supplied by the grace of God. But if he meant to show by this similitude, that no goodness could ever be wrong out of our heart unless it be made thoroughly new: let us not part between him and us, that which he challengeth to himself alone. If therefore a stone be transformed into flesh, when God turneth us to the desire of that which is right: then is all that which was of our own will taken away, and that which cometh in place thereof is all of God. I say that will is taken away, not in that it is will, because in the conversion of man, that which was of the first nature abideth whole: also I say that it is created new, not that will then beginneth to be, but that it be turned from an evil will into a good. And this I affirm to be wholly done by God, because we are not able so much as to think, 
two. Cor. viij vi. Phi. ij. xiij.  as the same Apostle witnesseth: therefore in an other place he sayeth, that God doth not only help our weak will, or amend our perverse will, but that he worketh in us to will. Whereupon is easily gathered, that which I said before, that what so ever good is in will, it is the work of only grace. In which sense in an other place he sayeth, 
ij. Cor. xij. vi.  that it is God that worketh all in all. Neither doth he there entreat of the universal government, but giveth unto God alone the praise of all good things that the faithful have. And in saying, all▪ truly he maketh God the author of spiritual life, even from the beginning to the end. Which self same thing he had taught before in other words, 
i Cor. viij. vi.  saying that the faithful are of God in Christ. where he plainly maketh mention of the new creation, wherein that which was of common nature before, is destroyed. For there is to be understanded a comparison between Adam and Christ, which in an other place he more plainly expresseth, where he teacheth that we are the work of God created in Christ to good works, which he hath prepared that we should walk in them. For he goeth about by this reason to prove, that our salvation is of free gift, because the beginning of all goodness, is at the second creation, which we obtain in Christ. But if there were any power of ourselves, were it never so small, we should have also some portion of merit. But he to prove us altogether nothing worth, reasoneth that we have deserved nothing, because we are create in Christ to good works, which God hath prepared. In which words he signifieth again, that all parts of good works, even from the first motion, are proper to God only. For this reason, the Prophet after he had said in the Psalm that we are the workmanship of God, that there should be no partition, addeth by and by, We made not ourselves. That he speaketh there of regeneration, which is the beginning of spiritual life, appeareth by the tenor of the text, where it by & by after followeth that we are his people & the flock of his pastures: we see now, how he not contended simply to have given to God the praise of our salvation, doth expressly exclude us from all fellowship with him, as if he would say, that there resteth no piece, be it never so little, for man to glory in, because it is all of God.  
But there will be some peradventure that will grant, that Will being of her own nature, turned away from good, is converted by the only power of the Lord: but so that being prepared before, it hath also her own part in doing, 
Ad Bonif. Epist. 106.  as Augustin teacheth, that grace goeth before every good work, but so, that will doth accompany it and not lead it, as a waiting maid after it, & not a forgoer. Which thing being not evil spoken by the holy man, Peter Lombarde doth disorderly writhe to this purpose. But I affirm, that as well in the words of the Prophet which I have alleged as in the other places, these two things be plainly signified, that the Lord doth both correct our corrupted will or rather destroy it, & also of himself putteth in place thereof of a good will. In as much as it is prevented by grace, in that respect I give you leave to call it a Waiting maid, but for that being reform, it is the work of the Lord: this is wrongfully given to man that he doth with will coming after, obey grace going before. Therefore it is not well written of chrysostom, 
Ser. de invent. S. Cru●i●.  that neither grace without will, nor will without grace can work any thing: as if grace did not work very will itself, as even now we have seen by Paul. Neither was it Augustine's purpose when he called man's will the waiting maid of grace, to assign unto her a certain second office in doing a good work, but because this only was his intent, to confute the wicked doctrine of Pelagius, which did set the principal cause of salvation in man's deserving: therefore he stood only upon this point, that grace was before all deserving, which was sufficient for the matter that he then had in hand, not meddling in the mean time with the other question, concerning the perpetual effect of grace, which yet in an other place be excellently well handleth. For sometimes when he saith, that the lord doth prevent the unwilling that he may will, and followeth the willing that he will not in vain, he maketh him altogether the whole author of the good work. Albeit his sentences touching this matter, 
Au. lib. 2. de remiss. peccat. ca 18. john. vi. xlv.  are to plain to need any long arguing upon them. Men (sayeth he) do labour to find in our will something that is our own & not of God, but how it may be found I know not. And in his first book against Pelagius & Celestius, where he doth expound that saying of Christ▪ Every one that hath heard of my father cometh to me, he saith: free-will is so helped not only that it may know what is to be done, but also may do it when it hath known it. And so when God teacheth, not by the letter of the law, but by the grace of the spirit, he so teacheth, that he that hath learned, doth not only see it in knowing, but also desire it in willing, and perform it in doing.  
And because we are now in hand with the chief point whereupon the matter hangeth, let us go forward & prove the sum thereof to the readers only, with a few & the most plain testimonies of the scripture. And then, least any man should accuse us of wrongful wresting the Scripture, let us show that the truth which we affirm being taken out of the Scripture, wanteth not the testimony of this holy man, I mean Augustine. For I think it not expedient, that all the things be rehearsed that may be brought out of the Scriptures, for confirmation of our meaning, so that by the most chosen that shallbe brought forth, the way may be prepared to understand all the rest that are here and there commonly red. And again, I think it shall not be unfitly done, if I openly show that I agree well with that man whom worthily the consent of godly men doth much esteem. Surely it is evident by plain & certain proof, that the beginning of goodness is from nowhere else but only from God, for there can not be found a will bend to good, but in the elect. But the cause of election is to be sought out of man. Whereupon followeth, that man hath not right Will of himself, but it proceedeth from the same good pleasure, whereby we are elect before the creation of the world. There is also an other reason not unlike unto yt. For whereas the beginning of willing & doing well is of faith, it is to be seen whence saith itself cometh. For as much as the whole Scripture crieth out that it is a free gift of God, it followeth, that it is of the mere grace of God, when we, which are with all our mind naturally bend to evil, begin to will that which is good. Therefore the lord, when he nameth these two things in the conversion of his people, to take away from them a stony heart, and to give them a heart of flesh, plainly testifieth that, that which is of ourselves must be done away, that we may be converted to righteousness: and that what so ever cometh in place thereof, 
jer. xxxij. xxxix.  is from himself. And he uttereth not this in one place only. For he saith in jeremy: I will give them one heart & one way, that they may fear me all their days. And a little after. I will give the fear of my name into their heart, that they depart not from me. Again in Ezechiel: 
Eze. xi. nineteen  I will give them one heart, and I will give a new spirit in their bowels. I will take away the stony heart out of their flesh, and I will give them a heart of flesh. He could not more evidently claim to himself, and take from us what so ever is good and right in our will than when he declareth that our conversion is a creation of a new spirit, and of a new heart. For it followeth alway, that both out of our will proceedeth no goodness till it be reform: and that after reformation, so much as it is good, is of God and not of us.  
And so read we the prayers of holy men made to that effect, as, The Lord incline our heart to him (sayeth Solomon) that we may keep his commandments. 
1. Reg. viij ●viij.  He showeth the frowardness of our heart, which naturally rejoiceth to rebel against the law of God if it be not boowed. 
Ps. C. nineteen. xxxvi.  And the same thing is in the Psalm: Lord incline my heart to thy testimonies. For the comparison of contrariety is alway to be noted, which is between the perverse motion of the heart whereby it is carried to obstinaty, and this correction whereby it is led to obedience. 
Ps. li. xij.  When David feeling himself for a time without the directing grace, prayeth God to create a new heart within him, to renew a right spirit within his bowels: doth he not acknowledge that all the parts of his heart are full of uncleanness, and his spirit writhe with crooked perverseness? and in calling the cleanness which he prayeth for, the creature of God, doth he not attribute it wholly to God? But if any man take exception and say, that the very prayer is a token of a godly and holy affection: our answer is ready, that though David were by that time somewhat come to amendment, yet doth he still compare his first state with that sorrowful fall that he had felt. Therefore taking upon him the person of a man enstranged from God, he for good cause prayeth to have given him all these things that God giveth to his elect in regeneration. And so being like a dead man, he wisheth himself to be created of new, that of the bondslave of Satan, he may be made the instrument of the holyghoste. marvelous and monstrous surely is the lust of our pride. God requireth nothing more earnestly, than that we should most religiously keep his Sabbat, that is in resting from our own works, but of us nothing is more hardly obtained, than bidding our own works farewell, to give due place to the works of God. If sluggishness hindered not, Christ hath given testimony evident enough of his graces, to make them not to be enviously suppressed. 
joh. xu.i.  I am (sayeth he) the vine, you be the branches: My Father is a husbandman. As the branch can not bear fruit of itself, unless it abide in the vine, no more can you, unless you abide in me. For without me you can do nothing. If we bear fruit none otherwise than a branch buddeth being plucked out of the ground and without moisture: we need no more to seek what is the aptness of our nature to goodness. And this is a plain conclusion: Without me ye can do nothing. He doth not say that we are to weak to be sufficient for ourselves: but in bringing us to nothing, he excludeth all opinion of power be it never so little. If we being graffed in Christ, bear fruit like a vine, which taketh her efficacy of liveliness both from the moisture of the earth, and from the dew of heaven, and from the cherishing of the son: I see nothing remain for us in doing a good work, if we keep whole for God that which is his. That fond subtle devise is alleged in vain, that there is a juice already enclosed within the branch, 
Matth. xv, xiij.  and a certain power to bring forth fruit, and that therefore it taketh not all from the earth or from the first root, because it bringeth somewhat of her own. For Christ doth mean nothing else, but that we are a dry stick and nothing worth, when we be severed from him, because by ourselves being separate, we have no power to do well: as also in an other place he sayeth. Every tree that my father hath not planted, 
Phil. i●, xiij.  shall be rooted up. Wherefore the Apostle ascribeth all the whole unto him in the place already alleged. It is God (saith he) that worketh in us both to will and to perform. The first part of a good work is will: the second is a strong endeavour in doing it: the author of both is God. Therefore we steal it from God, if we take to ourselves any thing, either in will or in effectual working. If it were said that God doth help our weak will, than somewhat were left for us. But when it is said that he maketh will, now all the good that is in it, is set out of us. And because the good will is yet still oppressed with weight of our flesh that it can not rise up. He said further, that to overcome the hardness of that battle, there is ministered unto us steadfastness of endeavour, even to the effect. For otherwise it could not stand together which he teacheth in an other place, 
i Cor. xij. vi.  that it is God alone that bringeth to effect all things in all, wherein we have before taught that the whole course of spiritual life is comprehended. For which reason, 
Ps. lxxxvi. xi.  David, after he had prayed to have the ways of the Lord opened unto him, that he might walk in his truth, by and by addeth: Unite thou my heart to fear thy name. In which words he signifieth, that even they that are well minded, are subject to so many withdrawynges of mind, that they easily vanish or fall away if they be not stablished to constanty. For which reason in an other place, after he had prayed to have his steps directed to keep the word of God, he requireth also to have strength given him to fight. 
Ps. C. nineteen. C. xxxiij.  Let not any iniquity (sayeth he) bear rule over me. After this sort therefore doth the Lord both begin and end good work in us: that it may all be his work, that will conceiveth a love of that which is right, that it is inclined to the desire thereof, that it is stirred up and moved to endeavour of following it. And then that our choice, desire▪ and endeavour faint not, but do proceed even to the effect: last of all that man goeth forward constantly in them, and continueth to the end.  
And he moveth the will, not in such sort as hath in many ages ben taught and believed: that it is afterward in our choice, either to obey or withstand the motion, but with mightily strengthening it. Therefore that must be rejected which chrysostom so oft repeateth: whom he draweth, he draweth being willing. Whereby he secretly teacheth that God doth only reach out his hand, to see if we will be helped by his aid. We grant that such was the state of man while he yet stood, that he might bow to either part. But sith he hath taught by his example how miserable is free-will, unless God both will and can in us: what shall become of us, if he give us his grace according to that small proportion? But rather we do obscure and extenuate it with our unthankfulness. For the Apostle doth not teach, that the grace of a good will is offered us if we do accept it, but that he will perform it in us: which is nothing else, but that the Lord by his spirit doth direct, how and govern our heart, and reigneth in it as in his own possession. 
Eze. xi. nineteen and, xxxvi. xxvij.  Neither doth he promise by Ezechiel, that he will give to the elect a new spirit only for this end, that they may be able to walk in his commandments, but to make them walk in deed. Neither can Christ's saying, 
joh. ix. xlv  (every one that hath heard of my Father cometh to me) be otherwise taken, than to teach that the grace of God is effectual of itself: 
Li. de prae. de●●. 〈◊〉.  as Augustine also affirmeth. Which grace, God vouchsafeth not to give to all men generally without regard, as that saying (as I think) of Occam, is commonly spoken among the people, that it denieth nothing to him that doth what lieth in him. men are in deed to be taught that God's goodness is laid open for all men, without exception that seek for it. But for asmuch as they only begin to seek for it, whom the heavenly grace hath breathed upon, not so much as this little piece ought to be plucked away from his praise. Truly this is the prerogative of the elect, that being regenerate by the spirit of God, they are moved and governed by his guiding. Therefore Augustine doth worthily as well mock them, that claim any part of willing them to themselves, as he doth reprehend other which think that, that is generally given to all men, which is the special testimony of free election. 
Augu. de 〈…〉 s●r. 11.  Nature, (sayeth he) but not grace, is common to all men. Calling it a brickle subtlety of wit like glass, that glistereth with mere vanity, where it is generally extended to all which God giveth only to whom it pleaseth him. And in an other place. How camest thou? by believing. Fear thou, lest while thou takest upon thee that thou haste found the just way, thou perish out of the just way. I came (sayest thou) by Free will. I came by mine own will, why swellest thou? wilt thou hear that this also is given thee▪ Hear even him that calleth: No man cometh to me unless my Father draw him. 
john. vi. xliiii. 〈…〉  And it is without controversy gathered out of john's words, that the hearts of the godly are so effectually governed by God's working, that they follow with an unchangeable affection. He that is begotten of God (sayeth he) can not s●●ne, because the seed of God abideth in him. For we see that the mean motion which the Sophisters imagine, which we at our liberate may either obey or refuse, is openly excluded, where an effectual constancy to continue is affirmed.  
Of continuance there should no more doubt have been made, but that it should have been taken for the free gift of God, unless the most wicked error had grown in force, that it is distributed according to the desert of men, as every man hath showed himself not unthankful to the first grace. But for asmuch as this error hath grown upon that point, that they thought it to be in our hand to refuse or receive the grace of God offered, that opinion being driven away, this other doth also fall of itself. Albeit herein they err too manner of ways. For beside this that they teach that our thankfulness toward the first grace and our lawful use thereof, are rewarded with the later gifts: they add also, that now grace alone doth not work in us, but that it is only a worker together with us. Of the first this we aught to believe, that the Lord while he daily enricheth and heapeth his servants with new gifts of his grace, because he liketh and favoureth the work which he hath begun in them, findeth in them somewhat whereupon to bestow greater graces. And hereto serve those sayings: To him that hath, 
Mat. 25.21 Luc. 19.17.  shallbe given. Again: Oh, good servant, because thou haste been faithful in few things, I will set thee over many. But here two things are to be taken heed of, that neither the lawful use of the first grace be said to be rewarded with the later graces, nor it be so counted a rewarding, that it cease to be reckoned the free grace of God. I grant therefore, that this blessing of God is to be looked for of the faithful, that how much the better they have used the first graces, they shallbe increased with so much the greater. But I say, that this use also is of the Lord, and that this rewarding is of his free good will. And they use no less wrongfully than unhappyly that old destruction of working and together working grace. Augustine used the same in deed, but delaying it with a fit definition, that God in together working with us doth end, that which in working he beginneth, and that it is still the same grace but changeth name, according to the diverse manner of effect. Whereupon followeth, that he doth not part it between God and us, as if there were a mutual meeting together by the motion of both, but only noteth the multiplication of grace. To which purpose belongeth that which in an other place he teacheth, that many guilts of God do go before the good will of man, among the which the self same is one. Whereupon followeth, that he leaveth nothing that it may claim to itself. 
Phil. 2. ●●,  Which thing Paul also hath namely expressed: For when he had said that it is God, which worketh in us both to will and to perform, he by and by addeth, that he doth them both of his good will: declaring by this word, that it is his free goodness. Whereas they are wounte to say, that after we have once given place to the first grace, our own endeavours do now work together with the grace that followeth, to this I answer: if they mean that we, after we have been once by th● power of the Lord broken to the obedience of righteousness, do ● our own accord go forward, and are inclined to follow the working of grace, I speak nothing against it. For it is most certain, that there is such a readiness of obeying, where the grace of God reygueth. But whence cometh that, but from this, that the spirit of God alway agreeing with itself, doth cherish and confirm to steadfastness of continuing, the same affection of obeying, which itself engendered at the beginning. But if they mean that man taketh of himself some what whereby to labour with the grace of God, they are most pestilently deceived.  
And to this purpose is that saying of thee▪ Apostle wrongfully wrested by ignorance: I have laboured more than they all: not I, but the grace of God with me. 
1. Cor. 15.10.  For they take it so: that because it might seem somewhat arrogantly spoken that he preferred himself before them all, therefore he corrected it with referring the praise to the grace of God, but yet so that he calleth himself a worker together with grace. It is marvel that so many which otherwise were not evil men, have stumbled at this straw. For the Apostle doth not write that the grace of the Lord laboured with him, to the intent to make himself partner of the labour, but rather by this correction he giveth away all the praise of the labour to grace only. It is not I (sayeth he) that have laboured, but the grace of God that was with me. But the doubtfulness of the speech deceived them: but specially the ill translation wherein the force of the Greek article was left out. For if it be translated word for word, he doth not say, that grace was a worker together with him, but that the grace that was with him was the worker of all. And the same thing doth Augustine teach, not darkly, though shortly, where he thus sayeth: The good will of man goeth before many gifts of God, 
Ps. lix. xi.  but not before all. But of them which it goeth before, itself is one, then followeth his reason: 
Psa. twenty-three. vi.  because it is written: His mercy hath prevented me: And his mercy shall follow me. It preventeth man not willing, to make him will: and it followeth him willing, that he will not in vain. 
Serm. 2. in Cant.  With whom bernard agreeth bringing in the church speaking thus: Draw me in a manner unwilling, that thou mayst make me willing: draw me lying slothful, that thou mayest make me run.  
Now let us hear Augustine speaking in his own words, lest the Pelagians of our age, that is to say, the Sophisters of Sorbon, should as they are wont, lay to our charge that all antiquity is against us, wherein they follow their father Pelagius, by whom long ago Agustine was drawn forth into the same contention. In his book of Correption and Grace written to Valentine, he entreateth largely that which I will rehearse shortly, but yet do it in his own words: 
Capi●e. 2.  that to Adam was given the grace of continuing in good if he would: and to us is given to will, and by will to overcome concupiscence: that he therefore had to be able if he would, but not to will that he might be able: to us is given both to will and to be able. That the first liberty was to be able not to sin, ours is much greater, not to be able to sin. And least he should be thought to speak of the perfection to come after immortality (as Lombard wrongfullly draweth it to that meaning) within a little after he plucketh out this doubt. For (saith he) the will of holy men is so much kindled by the holy ghost, that they therefore are able, because they so will: they therefore will, 
ij. Cor. xij. ix.  because God worketh that they so will. For if in so great weakness, in which yet behoveth the power to be made perfect, for repressing of pride, their own will were left unto them, that by the help of God they may if they will, and God doth not work in them to will: then among so many temptations will should needs fall down for weakness, and therefore could not continue. Therefore is secure given to the weakness of man's will, that it should be moved without swerving or severing by the grace of God, and therefore should not afinte how weak so ever it be. 
Cap▪ 14.  Then he entreateth more largely how our hearts do of necessity follow the moving of God that worketh affection in them. And he sayeth, that the Lord doth draw men in deed with their own wills, but with such as he himself hath wrought. Now have we that thing testified by Augustine's mouth, which we principally desire to obtain, that grace is not only offered by God to be received or refused at every man's Free election, but also that grace is the same, that formeth the election and will in the heart: so that every good work that followeth after, is the fruit and effect thereof, and that it have no other will obeying it, but the same which it hath made. For these are also his words out of an other place, that nothing but grace maketh every good work in us.  
But whereas he sayeth in an other place, that will is not taken away by graee, 
Epist. c.u.  but from an evil will turned into a good, and helped when it is good: he meaneth only that man is not so drawn, that without any motion of heart he is carried as by an outward impulsion, but that he is inwardly so affected, that from his very heart he obeyeth. That grace is specially and freely given to the elect, 
Epist. c.vi  he writeth thus unto Boniface: We know that grace is not given to all men, and to them to whom it is given, it is not given according to the merits of works, nor according to the merits of will, but of free favour: and to them to whom it is not given, we know that it is by the just judgement of God that it is not given. And in the same Epistle he strongly fighteth against that opinion, that the grace following is given to the deservings of men, because in not refusing the first grace, they showed themselves worthy. For he will have Pelagius grant, that grace is necessary to us for every of our doings, and is not given in recompense to works, that it may be grace in deed. But the matter can not be comprehended in a shorter sum, than out of the eight chapter of his book to Valentine of Correptione and Grace, where first he teacheth that man's will obtaineth not grace by liberty, but liberty by grace: and that by the same grace, by affection of delight printed in him, it is framed to continuance, that it is strengthened with invincible force: that while grace governeth, it never falleth away: 
Epist. xlvi.  when grace forsaketh, it by and by tumbleth down. That by the free mercy of God it both is converted to good, and being converted abideth in it, that the direction of man's will to good, and steadfastness after direction, hangeth upon the only will of God, and not upon any merit of his own. And so to man is left such a free will, if we list so to call it, as he writeth of in an other place, that can neither be turned to God, nor abide in God but by grace, and by grace is able all that it is able.   

The fourth Chapter. ¶ How God worketh in the hearts of men.  
IT is sufficiently proved, as I think, that man is so holden captive with the yoke of Sin, that of his own nature he can neither aspire by desire, nor travail by endeavour to goodness, beside that, we have rehearsed a distinction between compulsion and necessity, whereby it might appear, that when he sinneth of necessity yet nevertheless he sinneth willingly. But for as much as while he is subject in bondage to the Devil, he seemeth rather to be led by the devils will than his own, it resteth now to be declared of what sort are both kinds of working. And then is this question to be assoiled, whether in evil works there be any thing to be attributed to God: in which the Scripture showeth that there is used some working of his. In one place Augustine compareth man's will to a horse, which is ready to be ruled by the will of his rider: and God and the Devil he compareth to riders. If God (saith he) sit upon it, he like a sober and cunning rider, governeth it temperately, spurreth it forward if it be to slow, plucketh it back if it be to quick, restraineth the wantonness and wildness of it, tameth the stubbornness of it, and guideth it into the right way. But if the Devil have possessed it, he like a foolish and wanton rider, violently carrieth it through places where no way is, driveth it into ditches, rolleth it down steep places, spurreth it forward to stubbornness and fierceness: which similitude we will for this time be contented with, sith there cometh not a better in place. Where it is said that the will of a natural man is subject to the rule of the Devil, to be stirred by him, it is not mente thereby that man as it were striving against it, and resisting is compelled to obey, as we compel bondslaves against their will, by reason of being their lords, to do our commandments: but that being bewitched with the deceits of Satan, it of necessity yieldeth itself obedient to every leading of him. For whom the Lord vouchsafeth not to rule with his spirit, them by just judgement he sendeth away to be moved of Satan. Wherefore the Apostle saith, 
two. Cor. ii●●. iiii.  that the god of this world hath blinded the minds of the unbelievers ordained to destruction, that they should not see the light of the Gospel. And in an other place: That he worketh in the disobedient children. 
Eph. ii.ii.  The blinding of the wicked, and as the wicked deeds that follow thereupon, are called the works of Satan, of which yet the cause is not to be sought elsewhere, than in the will of man, out of which ariseth the root of evil, wherein resteth the foundation of the kingdom of Satan, which is sin.  
But far other is the order of Gods doing in such things. And that the same may appear more certainly unto us: let the hurt done to the holy man job by the Chaldees, 
job. i.  be an example. The Chaldees killed his herdsmen, and like enemies in war, drove away his cattle for booties. Now is their wicked deed plainly seen, and in that work Satan is not idle, from whom the History sayeth, that all this did proceed. But job himself did acknowledge the work of the lord in it, whom he saith to have take away from him those things, that were taken away by the Chaldees. How can we refer the self same work to God, as author, to Satan as author, and to man as author of it, but that we must either excuse Satan by the company of God, or report God to be the author of evil. Very easily: if first we look upon the end, why it was done, and then the manner how. The purpose of the Lord is by calamity to exercise the patience of his servant: The devil goeth about to drive him to despair. The Chaldees against right and law, seek gain of that which is an other man's. Such diversity in purposes, maketh great difference in the work. And in the manner of doing there is no less diversity. The Lord leaveth his servant to Satan to be afflicted: and the Chaldees, whom he did chose for ministers to execute it, he did leave and deliver to him to be driven to it. Satan with his venomous stings, pricked forward the minds of the Chaldees, which otherwise were perverse of themselves to do that mischief: they furiously run to do wrong, and do bind and defile all their membres with wicked doing. Therefore it is properly said, that Satan doth work in the reprobate, in whom he exerciseth his kingdom: that is to say, the kingdom of wickedness. It is also said, that God worketh in them after his manner, because Satan himself, for as much as he is the instrument of his wrath, according to his bidding and commandment, turneth himself hither & thither to execute his just judgements. I speak not here of God's universal moving, whereby as all creatures are sustained, so from thence they take their effectual power of doing any thing. I speak only of that special doing, which appeareth in every special act. We see therefore that it is no absurdity, that one self act be ascribed to God, to Satan, and to man: but the diversity in the end and manner of doing, causeth that therein appeareth the justice of God to be without fault, and also the wickedness of Satan and man, bewrayeth itself to their reproach.  
The old writers in this point also, are sometime to precisely afraid, simply to confess the truth, because they fear lest they should so open a window to wickedness, to speak irreverently of the works of God. Which sobriety as I embrace, so I think it nothing dangerous, if we simply hold what the Scripture teacheth. 
Li. de pr. ● dost. & great.  Augustine himself sometime was not free from that superstition, as where he saith, that hardening and blinding, pertain not to the work of God, but to his foreknowledge. But the phrases of scripture allow not these subtleties, which phrases do plainly show that there is therein somewhat else of God, besides his forknowledge. And Augustine himself, in his v. book against julianus, goeth earnestly about with a long process, to prove that sins are not only of the permission or sufferance of God, but also of his power, that so former sins might be punished. Likewise, that which they being fourth, concerning permission, is to weak to stand. It is oftentimes said, that God blindeth and hardeneth the reprobate, that he turneth, boweth, & moveth their hearts, as I have else where taught more at large. But of what manner that is, it is never expressed, if we flee to free forknowledge or sufferance. Therefore we answer that it is done after two manners. For first, where as when his light is taken away, there remaineth nothing but darkness and blindness: where as when his spirit is taken away, our hearts ware hard and become stones: where as when his direction cesseth, they are wrested into crookedness, it is well said that he doth blind, harden & bow them from whom he taketh away the power to see, obey and do rightly. The second manner, which cometh near to the property of the words, is that for the executing of his judgements by Satan the minister of his wrath, he both appointeth their purposes to what end it pleaseth him, and stirreth up their wills, & strengtheneth their endeavours. 
Deut. i●. thirty.  So when Moses rehearseth that king Sehon did not give passage to the people, because God had hardened his spirit, and made his heart obstinate, he by and by adjoineth the end of his purpose: that he might (saith he) give him into our hands. Therefore because it was Gods will to have him destroyed, the making of his heart obstinate, was God's preparation to his destruction.  
After the first manner this seemeth to be spoken. He taketh away the lip from the speakers of truth, 
job. xii. xx  and taketh away reason from the Elders. He taketh the heart away from them that are set over the people, he maketh then to wander where no way is. Again, Lord why haste thou made us mad, 
Esay. lxiij xvij.  and hardened our heart, that we should not fear thee● Because they judge rather of what sort God maketh men by forsaking them, than how he performeth his work in them. But there are other testimonies that go further: as are these of the hardening of Pharaoh. I will harden the heart of Pharaoh, that he do not hear you, 
Exod. iiij. xxj. & seven. ●ij & x.i.  and let the people go. Afterward he saith, that he hath made heavy and hardened his heart. Did he harden it, in not sustaining it? That is true in deed: but he did somewhat more that he committed his heart to Satan, to be confirmed with obstinacy. Where upon he had before said: 
Exod. iij nineteen.  I will hold his heart. The people went out of Egypt, the inhabitants of that country came fourth and met them like enemies. By whom were they stirred up? Truly Moses affirmeth to the people, 
Deut. ij. thirty.  that it was the Lord that had hardened their hearts. And the Prophet reciting the same history, saith, that he turned their hearts, 
Psa. E. v. xxv.  that they should hate his people. Now can you not say, that they stumbled being left without the counsel of God. For if they be hardened and turned, than they are of purpose bowed to that self thing. Moreover so oft as it pleased him to punish the transgressors of the people, how did he perform his work in the reprobate? so as a man may see, that the effectualness of working was in him, & they only did service as ministers. 
Esay. v. xxvi. & seven. xviij. Ezech. xij. xiij. &. xvij.xx. jer. l. xxiii Esa. x.xu. Depr●edest sa●●t.  Wherefore sometime he threatened that he would call them out with his whistle, sometime that they should be like a net for him to entangle them, and sometime like a mallet, to strike the Israelites. But specially he then declared how he is not idle in them, when he called Sennacherib an Are, which was both directed and driven by his hand to cut. Augustine in one place doth not amiss, appointeth it after this sort: that in as much as they sin, it is their own: in as much as in si●ning they do this o● that it is of the power of God, that divided the darkness as pleaseth him.  
Now that the ministry of Satan is used to prick forward the reprobate, so oft as the Lord by his providence appointeth them to this or to that, may sufficiently be proved, though it were but by one place only. 
i Sa. xvi. and. xviij. x. &. xxix.  For it is oftentimes said in Samuel, that the evil spirit of the Lord, and an evil spirit from the Lord, did either violently carry or leave Saul. To say that this spirit was the holy Ghost, is blasphemous. Therefore the unclean spirit is called the spirit of God, because it answereth at his commandment and power, being rather his instrument in doing, than an author of itself. This is also to be added withal, 
ij. Thes. ij.x.  which Paul teacheth, that the efficacy of error & deceiving, is sent by God, that they which have not obeyed the truth, may believe lies. But there is always great difference in one self same work, between that which the Lord doth, and that which Satan and the wicked go about. He maketh the evil instruments that he hath under his hand, & may turn whether he list, to serve his justice. They, in as much as they are evil, do bring fourth in effect the wickedness that they have conceived by corruptness of nature. The rest, of such things as serve for to deliver the majesty of God from slander, and to cut of all shifting from the wicked, are already set fourth in the chapter concerning Providence. For in this place my purpose was only to show how Satan reigneth in the reprobate man, and how God worketh in them both.  
Although we have before touched, yet it is not plainly declared what liberty man hath in those doings, which are neither just nor faulty of themselves, and belong rather to the bodily than the spiritual life. Some in such things have granted him free election, rather, as I think, because they would not strive about a matter of no great importance, than that they minded certainly to prove the same thing that they grant. As for me, although I confess that they which do hold that they have no power to righteousness, do hold the thing that is principally necessary to salvation: yet I do think that this point also is not to be neglected, that we may know that it is of the special grace of the Lord, so oft as it cometh in our mind to choose that which is for our profit, so oft as our will inclineth thereunto: again so oft as our wit and mind escheweth that which else would have hurt us. And the force of God's providence extendeth thus far, not only to make the successes of things to come to pass, as he shall foresee to be expedient, but also to make the wills of men to tend thereunto. Truly if we consider in our wit the administration of outward things, we shall think that they are so far under the will of man: but if we shall give credit to so many testimonies, which cry out that the Lord doth in these things also rule the hearts of men, they shall compelle us to yield our will subject to the special moving of God. 
Er. xi. iij.  Who did procure the good wills of the Egyptians to the Israelites, to lend them all their most precious jewels? They would never have found in their hearts to have so done of their own accord. Therefore their hearts were more subject to the Lord, than ruled by themselves. 
Gen. xliij. xiv.  And truly if jacob had not been persuaded that God put into men diverse affections as pleaseth him, he would not have said of his son joseph, whom he thought to be some Heathen Egyptian: God grant you to find mercy before this man. As also the whole Church confesseth in the Psalm, 
Psal. C.vi xluj.  that when it pleased God to have mercy upon it, 
Psal. 106 46. 1. Sam. 11 6. 2. Sa. 17.10. jos. 2.9. levit. 26.36. Deut. 28.63.  he meekened the hearts of the cruel nations. Again, when Saul so waxed on fire with anger, that he prepared him to war, the cause is expressed, for that the spirit of God did enforce him. Who turned away Absalon's mind from embracing the counsel of Achitophel, which was wont to be holden as an oracle? Who inclined Rehabeam to be persuaded with the young men's advise? Who made the nations that before were great, to be afraid at the coming of Israel? Truly the harlot Rahab confessed, that it was done by God. Again, who threw down the hearts of Israel with dread and fearfulness, but he that in the law threatened that he would give them a fearful heart?  
Some man will take exception and say, that these are singular examples, to the rule whereof all things universally ought not to be reduced. But I say, that by these is sufficiently proved that which I affirm, that God so oft as he meaneth to prepare the way for his providence, even in outward things doth bow and turn the wills of men, and that their choice is not so free, but that Gods will beareth rule over the freedom thereof. That thy mind hangeth rather upon the moving of God, than upon the freedom of thine own choice, this daily experience shall compel thee to think whether thou wilt or no: that is, for that in things of no perplexity thy judgement and wit oft faileth thee, in things not hard to be done thy courage fainteth: again in things most obscure, by and by present advise is offered thee: in things great and perilous, thou hast a courage overcoming all difficulty. And so do I expound that which Solomon sayeth: 
Pro. 20.12.  That the ear may hear, that the eye may see, the Lord worketh both. For I take it that he speaketh not of the creation, but of the special grace of using them. 
Pro. 21.1.  And when he writeth that the Lord holdeth in his hand and boweth whether he will the heart of the king as the streams of waters: truly under the example of one special sort, he comprehendeth the whole generalty. For it the will of any man be free from subjection, that pre-eminence principally belongeth to the will of a King, which useth as it were a kingdom upon the wills of other: but if the will of the King be ruled with the hand of God, no more shall our will be exempted from the same estate. 
Li. de gratia & libero arb. ad Valent. ca 20.  Upon this point there is a notable saying of Augustine. The Scripture if it be diligently looked upon doth show, that not only the good wills of men which he of evil maketh good, and so being made by himself doth direct to good doings and to eternal life, but also these wills that preserve the creature of the world, are so in the power of God, that he maketh them to be inclined whether he will and when he will, either to do benefits, or to execute punishments, by a judgement most secret in deed, but the same most righteous.  
Here let the Readers remember, that the power of man's will is not to be weighed by the success of things, which some unskilful men are unorderly wont to do, For they seem to themselves to prove trimly and wittily that man's will is in bondage, because even the highest monarchs have not all things flowing after their own desire. But this power whereof we speak, is to be considered within man and not be measured by outward success. For in the disputation of free-will, this is not the question, whether man may for outward impediments, perform and put in execution all those things that he hath purposed in mind: but whether he have in every thing both a free election of judgement, and a free affection of will, which both if man have, than Attilius Regulus, enclosed in the narrowenesse of a ton, set full of sharp pricks, shall no less have free will than Augustus Cesar, governing a great part of the world with the beck of his countenance.   

The fift Chapter. ¶ A confutation of the objections that are wont to be brought for defence of Free will.  
IT might seem that we have said enough, already, concerning the bondage of man's will, if they that with false opinion of liberty, labour to throw it down headlong, did not on the contrary part pretend certain reasons to assail our meaning. First they heap up together diverse absurdities, whereby they may bring it in hatred as a thing abhorring from common reason: afterward they set upon it with testimonies of scripture. Both these enginse we shall beat back in order. If (say they) Sin be of necessity, then cesseth it to be sin: if it be voluntary, then may it be avoided. These were also the weapons of Pelagius to assail Augustine, with whose name we will not yet have them oppressed, till we have satisfied them, concerning the matter itself. I deny therefore that sin ought the less to be imputed, because it is necessary. I deny again that this doth follow which they conclude, that it may be avoided, because it is voluntary. For if any man will dispute with God, and seek to escape from his judgement by this pretence, because he could none otherwise do: God hath that answer ready which we in an other place have spoken of, that it is not of creation, but of the corruption of nature that men being made bondslaves to sin, can will nothing but evil. For whence cometh this want of power which the wicked would gladly pretend, but upon this, that Adam of his own accord made himself subject to the tyranny of the Devil? Hereupon therefore grew the corruption, with the bonds whereof we are holden fast tied, for that the first man fell from his creator. If all men be justly holden guilty of this falling away, let them not think themselves excused by necessity, in which itself they have a most evident cause of their damnation. And this I have above plainly set fourth, and I have given an example in the devil himself, whereby it might appear, that he which necessarily sinneth, doth nevertheless willingly sin: as again in the elect angels, where as their will can not be decline from good, yet it cesseth not to be a will. 
Ser. 8●. in Ca●.  Which same thing Bernard also aptly teacheth: that we are therefore the more miserable, because our necessity is voluntary: which yet holdeth us so subject unto it, that we be the bond slaves of sin, as we have before reheased. The second part of their argument is faulty, because from voluntary it straightway leapeth to free: but we have before proved, that it is vountarily done which yet is not subject to free election.  
They further say: that if both virtues and vices proceed not of free choice of will, it is not reasonable that either punishment should be laid upon man or reward given to him. This argument, although it be Aristoteles, yet I grant is in some places used by chrysostom and Jerome. But that it was a commone argument with the Pelagians, Jerome himself hideth not, 
In Epit. ad C●●ciphon. & diacon. 1.  and also rehearseth it in their own words. If the grace of God work in us: than it, not we that labour, shallbe crowned. Of punishments I answer, that they are justly laid upon us from whom the guiltiness of sin proceedeth. For what matter maketh it, whether sin be done by free or bond judgement, so it be done by voluntary lust: specially sith man is hereby proved a sinner, for that he is under the bondage of sin. As to the rewards of righteousness: a great absurdity forsooth it is, if we confess that they hang rather upon God's bountifulness, than upon our own deservings. How oft find we this thing repeated in Augustine: that God crowneth not our deservings, but his own gifts: and that they are called rewards, not as due to our deservings, but such as are rendered to the graces already bestowed upon us? Wisely in deed they note this, that now there remaineth no place for deservings, if they come not out of the fountain of free will: but where they reckon that which we say so far differing from truth they are much deceived. 
In Psal. 31.  For Augustine doubteth not, commonly to teach for necessary, that which they think so unlawful to confess, as where he saith: What be the merits of any men what so ever they be? when he cometh, not with due reward, but with free grace, than he alone being free, and that maketh free from sin? He findeth all men sinners. 
In Psal. 70  Again, If that shall be rendered to thee that is due to thee; thou art to be punished: what is done then? God hath not given thee punishment which is due, butt giveth thee grace which is not due. If thou wilt be estranged from grace, boast of thy deservings. 
Epist. 52. De verbis Apostol. sermo. 4.7  Again: Thou art nothing by thyself. Sins are thine, butt deservings are Gods, punishment is due to thee: and when reward cometh, he shall crown his own gifts, and not thy deservings. And in the same meaning in an other place, he teacheth that grace is not of deserving, butt deserving of grace. And a little after he concludeth, that God with his gifts goeth before all deservings, that out of the same he may gather his own deservings, and doth give altogether freely, because he findeth nothing whereupon to save. Butte what need is it to make a longer register, when such sentences are often found in his writings? 
1. Cor. iiij. seven.  But the Apostle shall yet better deliver them from this error, if they hear from what beginning he conveyeth the glory of the Saints: Whom he hath chosen, them he hath called: whom he hath called, them he hath justified: whom he hath justified, them he hath glorified. Why then, as witnesseth the Apostle, are the faithful crowned? because by the lords mercy and not by their own endeavour they are both chosen and called and justified. Away therefore with this vain fear, that there shall no●e more be any deservings, if free will shall not stand. For it is most foolish to be frayed away and to flee from that to which the scripture calleth us. 
1. Cor. iiij. seven.  If (saith he) thou haste received all things, why gloriest thou, as if thou hadst not received them? Thou seest that for the same cause he taketh all things from free will, to leave no place for deservings: butt as the bountiefullnesse and liberality of God is manifold, and impossible to be spent out, those graces which he bestoweth on us, because he maketh them ours, he rewardeth as if they were our own virtues.  
Moreover they bring forth that which may seem to be taken out of chrysostom: 
Hom. 2.2. in Gen.  If this be not the power of our will, to choose good or evil, than they that are partakers of the same nature, must either all be evil or all be good. And not far from that is he, what soever he was, that wrote the book Of the calling of the gentiles, which is carried about under the name of Ambrose, when he maketh this argument, 
Lib. 2. ca 4.  that no man should ever depart from the faith, unless the grace of God did leave unto us the state of mutability: wherein it is marvel, that so excellent men fell beside themselves. For how chanceth it came not in Chrysostom's mind, that it is God's election that so maketh difference between men? As for us, we fear not to grant that which Paul with great earnestness affirmeth, 
Rom. iii. x.  that all together are perverse and given to wickedness: butt with him we adjoin this, that by God's mercy it cometh to pass that all abide not in perverseness. Therefore whereas naturally we are all sick of one disease, they only recover health upon whom it hath pleased God to lay his healing hand. The rest whom by just judgement he passeth over, pine away in their own rottenness till they be consumed. Neither is it of any other cause, that some continue to the end, and some fall in their course begun. For continuance it self is the gift of God, which he giveth not to all indifferently, butt dealeth it to whom it pleaseth himself. If a man ask for a cause of the difference, why some continue constantly, and some fail by unstedfastenesse, we know none other cause butt that God sustaineth the one sort strengthened with his power that they perish not, and doth not give the same strength to the other sort, that they may be examples of inconstancy.  
Further they press us, saying, that exhortations are vainly taken in hand, that the use of admonitions is superfluous, that it is a fond thing to rebuke, if it be not in the power of the sinner to obey. When the like things in time paste were objected against augustine, he was compelled to write the book of Corruption and grace: Where although he largely reipe them away, yet he bringeth his adversaries to this sum: O man, in the commandment learn what thou oughtest to do: in correction learn that by thine own fault thou haste it not: in prayer learn whence thou mayst receive that which thou wolddeste have. Of the same argument in a manner is the book of the Spirit and Letter, where he teacheth that God measureth not the commandments of his law by the strength of man, but when he hath commanded that which is right, he freely giveth to his elect power to fulfil it. And this is no matter of long disputation. first we are not only in this cause, butt also Christ and all the Apostles. Now let the other look how they will get the mastery in striving, that match themselves with such adversaries. 
John. xu.u.  Doth Christ, which testifieth that we can do nothing without him, any thing the less rebuke and chastise them, that without him did evil? Doth he less exhort every man to apply himself to good works? How severely doth Paul inveigh against the Corynthians for neglecting of charity? 
i Cor. iij. iij. Rom. ix. xuj.  and yet he prayeth for charity to be given to the same men from God. He testifieth in the Epistle to the Romans, that it is neither of him that willeth, nor of him that runneth, but of God that hath mercy, and yet he cesseth not afterward to admonish, to exhort and to rebuke. Why do they not therefore speak to the Lord, that he do not so lose his labour in requiring of men those things which he himself alone can give, and in punishing those things which are done for want of his grace? Why do they not admonish Paul to spare them, 
i Cor. iij. seven.  in whose power it is not to will or to run, butt in the mercy of God, going before them which now hath forsaken them? As if the Lord had not a very good reason of his doctrine, which offereth it self readily to be found of them that reverently seek it, but how much doctrine, exhortation and rebuking do work of themselves, to the changing of the mind, Paul declareth, when he writeth, that neither he that planteth is any thing, nor he that watereth, but the Lord that giveth the increase only effectually worketh. So we see that Moses severely stabelysheth the commandments of the law, and the Prophets do sharply call upon them, and threaten the transgressors, whereas they yet confess, that men do then only wax wise, when a heart is given them to understand, that it is the proper work of God to circumcise the hearts, and in steed of stony hearts to give hearts of flesh, to writ his law in the bowels of men: finally in renewing of souls to make that his doctrine may be effectual.  
Wherefore then serve exhortations? For this purpose: if they be despised of the wicked with an obstinate heart, they shall be for a witenesse unto them when they shall come to the judgement seat of the Lord, yea and even now already they beat and strike their conscience: for howsoever the most froward man laugheth them to scorn, yet can he not disprove them: but thou wilt say, what may silly miserable men do, if the softness of heart, which was necessarily required to obedience, be denied him? Nay rather, why doth he excuse himself, when he can impute the hardness of heart to none but to himself? Therefore the wicked that are willingly ready to mock them out if the might, are thrown down with the force of them whether they will or no. But the chief profit toward the faithful is to be considered: in whom as the Lord worketh all things by his spirit, so he leaveth not the instruments of his word, & useth the same not without effect. Let this therefore stand which is true, that all the strength of the godly resteth in the grace of God, according to that saying of the Prophet: 
Ezech. xi. nineteen.  I will give them a new heart that they may walk in them. But thou wilt say: Why are they now admonished of their duty, and not rather left to the direction of the holy ghost? why are they moved with exhortation, sith they can make no more haste than the stirring forward of the holy ghost worketh? why are they chastised if at any time they be gone out of the way, sith they fell by the necessary weakness of the flesh? O man, what art thou to appoint a law for God? If it be his pleasure, that we be prepared by exhortation to receive the self same grace, whereby is wrought that the exhortation is obeyed, what haste thou in this ordre to bite or carp at? If exhortations and rebukings did nothing else profit with the godly, but to reprove them of sin, they were even for that thing only to be counted not altogether unprofitable. Now, for asmuch as by the holy ghost working inwardly, they much avail to inflame the desire of goodness, to shake of sluggishness, to take away the pleasure and venymo●●s sweetness of wickedness, and on the other side to engender a hatred and irksomeness thereof: who dare cavil that they are superfluus? If any man require a plainer answer, let him take this: God worketh after two sorts in his elect, inwardly by his spirit, outwardly by his word: By his spirit, by enlyghtninge their minds, by framing their hearts to the love and keeping of justice, he maketh them a new creature: By his word, he stirreth them to desire, to seek and attain the same renewing: by them both he showeth fourth the effectual working of his hand, according to the proportion of his dystribution. When he sendeth the same word to the reprobate, though not for their amendment, yet he maketh it to serve for an other use: that both for the present time they may be pressed with witness of conscience, 
Ih●●. vj. xliiij.  and may against the day of judgement be made more inexcusable. So though Christ pronounce that no man cometh to him, but whom the Father draweth, and that the elect do come when they have heard and learned of the father: yet doth not he neglect the office of a teacher, but with his voice dylygentlie calleth them, whom it necessarily behoveth to be inwardly taught by the holly Ghost, 
ij. Co●. ij. xuj.  that they may any thing profit. And Paul teacheth, that teaching is not in vain with the reprobate, because it is to them the savour of death to death, butt a sweet savour to God.  
They be very laborious in heaping together of testimonies of Scripture: and that they do of purpose, that when they can not oppress us with weight, they may yet with numbered. But as in battles, when it cometh to hand strokes, the weaker multitude how much pomp and show soever it hath, is with a few strips discomfited and put to flight: so shall it be very easy for us to overthrow them with all their rout. For, because the places that they abuse against us, when they are once divided into their orders, do meet upon a few special points, we shall with one answer satisfy many of them: therefore it shall not be needful to tarry upon dissolving every one of them partycularlye. Their chief force they set in the commandments, which they think to be so tempered to our strengths, that what soever is proved to be required by the one, it necessarily followeth that it may be performed by the other. And therefore they run through every of the commandments, and by them do measure the proportion of our strength. For (say they) either God mocketh us when he chargeth us with hollyenesse, godliness, obedience, chastity, love, and meekness: and when he forbiddeth us uncleanness, idolatry, unchastenesse, wrath, robbery, pride, and such like: or he requireth only those things that are in our power. Now, we may divide into three sorts in manner all the commandments that they heap together. Some require our first conversion to God, some speak simply of the keeping of the law: some command us to continue in the grace of God that we have received. first let us speak of them all in generality, and then descend to the special sorts. To extend the power of man to the commandments of the law, hath in deed long ago begun to be common, and hath some show: butt it proceeded from most rude ignorance of the law. For they that think it a heinous offence, if it be said that the keeping of the law is ympossyble, do rest forsooth upon this most strong argument, that else the law was given in vain. For they speak in such sort as if Paul had nowhere spoken of the law. For, I beseech them, what mean these sayings, that the law was set because of transgressions: That by the law is the knowledge of sin: 
Gala. iij. x. Rom. iij.xx. Rom. seven. seven. i Tim. i.u. i Thes. iij. xii  That the law maketh sin: that the law entered, that sin might abound: was it meant that the law was to be limited to our strengths, least it should be given in vain? or rather that it was set far above us to convince our weakness? truly by the same man's definition, the end and fulfilling of the law is charity. Butte when he wisheth the minds of the Thessalonians to be filled with charity, he doth sufficiently confess, that the law soundeth in our ears without profit, unless God inspire the whole sum thereof in our hearts.  
truly, if the scripture did teach nothing else, butt that the law is a rule of life where unto we ought to frame our endeavours, I would also without delay agree to their opinion: but whereas it doth diligently and plainly declare unto us the manifold use of the law: it is convenient rather to consider by that interpretation, what the law may do in man. For so much as concerneth this present cause: it teacheth that so soon as it hath appointed what we ought to do, the power to obey cometh of the goodness of God, and therefore moveth us to prayer, whereby we may require to have it given us. If there were only the commandment and no promise, than were our strength to be tried whether they were sufficient to answer the commandment, but sith there are promises joined withal, which cry out, that not only our aid, but also all our whole power consisteth in the help of God's grace, they do testify enough and more, that we are altogether unfit, much more insufficient to keep the law. Wherefore let this proportion of our strengths with the commandments of God's law be no more enforced, as if the Lord had measured the rule of justice, which he purposed to give in his law, according to the rate of our weakness. Rather by his promises we ought to consider, how unready we are of ourselves which in every behalf do so much need his grace. But who (say they) shall be persuaded that it is like to be true, that the Lord appointed his law to stocks and stones? Neither doth any man go about to persuade it. For the wicked are neither stocks nor stones, when being taught by the law that their lusts do strive against God, they are proved guilty by their own wytenesse. Nor yet the godly, when being put in mind of their weakness, they flee unto grace. For which purpose serve these sayings of Augustine. 
In Enchir. ad Lau. de great. & li. arb. ca 16. Hom. 29. in joan.  The Lord commandeth those things that we can not do, that we may know what we ought to ask of him. Great is the profit of the commandments, if so much be given to free will, that the grace of God be the more honoured. Faith obtaineth that which the law commandeth, yea the law therefore commandeth, that faith may obtain that which was commanded by the law: yea God requireth faith it self of us, and findeth not what to require, unless he give what to find. 
Epist. 24.  Again, Let God give what he commandeth, & command what he will.  
That shall more plainly be seen in rehearsing the three sorts of commandments which we touched before. 
joel. 2.12.  The Lord oftentimes commandeth both in the law and in the Prophets, that we be converted unto him. 
jere. 31.18.  But on the other side, the Prophet answereth, Convert me, Lord, and I shall be converted: for after that thou didst convert me, I repented etc. He commandeth us to circumcise the uncircumcised skin of our heart: 
Deut. 10.16 & 30.16. Ez●. 36.26.  and by Moses he declareth that this circumcision is done by his own hand. He each where requireth newness of heart, but in an other place he testifieth that it is given by himself. That which God promiseth (saith Augustine) we do not by free will or nature, 
Lib. de Do. Christi. 3.  but he himself doth it by grace. And this is the same note that he himself rehearseth in the v. place among the rules of Ticonius, that we well make difference between the law & the promises, or between the commandments & grace. Now let them go, that gather by the commandments whether man be able to do any thing toward obediences in such sort that they destroy the grace of God, by which the commandments themselves are fulfilled. The commandments of the second sort are simple, by which we are bidden to honour God, to serve & cleave unto his will, to keep his comaundemtes to follow his doctrine. But there are innumerable places that do testify that it is his gift what so ever righteousness, holiness, godliness or purity may be had. Of the third sort was that exhortation of Paul and Barnabas to the faithful, which is rehearsed by Luke, that they should abide in the grace of God. But from whence that strength of constancy is to be had, the same Paul teacheth in an other place. 
Ephe. v●. xuj. Ephe. ●●ij. thirty.  That remaineth, sayeth he▪ brethren, be ye strong through the Lord. In an other place he forbiddeth us, that we do not grieve the spirit of God, wherewith we are sealed up unto the day of our redemption. But because the thing that he there requireth, could not beperfourmed by men, therefore he wisheth it, to the Thessalonians, 
Thes. xij.  from God, namely, that he would reckon them worthy of his holy calling, and fulfil all the purpose of his goodness, and the work of faith in them. Likewise in the second Epistle to the Corinthians, 
i●. Cor. vii● xi.  entreating of alms, he oftentimes commandeth their good and godly will: yet a little after; he thanketh God that put it in the heart of Titus, to take upon him to give exhortation. If Titus could not so much as use the office of his mouth to exhort other, but only so far as God did put it unto him, how should other have been willing to do, unless God himself had directed their hearts?  
The craftier sort of them do cavil at all these testimonies: because there is no impediment, but that we may join our own strengths, and God to help our weak endeavours. They bring also places out of the Prophets, where the effect of our conversion seemeth to be parted in half between God and us. 
Zach i●i●.  Turn ye to me, and I will turn to you. What manner of help the Lord bringeth us, we have above showed, and it is not needful here to repeat it. This one thing I would have granted me, that it is vainly gathered that there is required in us a power to fulfil the law, because God doth command the obedience of it: For as much as it is evident, that for the fulfilling of all the commandments of God, the grace of the lawgiver is both necessary for us and promised unto us. Thereby than it appeareth, that at least there is more required of us than we are able to pay. 
jer. xiij. iij  And that saying of Hieremie can not be wiped away with any cavillations: that the covenant of God made with the ancient people, was void, because it was only literal, and that it could no otherwise be stablished, than when the spirit cometh unto it, which frameth the hearts to obedience. Neither doth that saying, Turn ye to me, and I will turn unto you, favour their error. For there is meant, not that turning of God, wherewith he reneweth our hearts to repentance, but wherewith he by prosperity of things doth declare himself favourable and merciful: as by adversity he sometime showeth his displeasure. Where as therefore the people being vexed with many sorts of miseries and calamities, did complain that God was turned away from them: he answereth, that they shall not be destitute of his favour, if they return to uprightness of life, and to himself that is the pattern of righteousness: Therefore the place is wrongfully wrested, when it is drawn to this purpose, that the work of our conversion should seem to be parted betwixt God and men. These things we have comprehended so much the shortelyer, because the proper place for this matter shall be where we entreat of the Law.  
The second sort of their arguments is much like unto the first. They allege the promises whereby God doth covenant with our will, of which sort are, Seek good and not evil, and ye shall live. If ye will and do hear, 
Amos. 5.14.  ye shall eat the good things of the earth: but if ye will not, the swoarde shall devour you, because the lords mouth hath spoken it. 
Esa. 5.16 jer. 4.1. Deu. 28.1 Leu. 16.3.  Again, If thou put away thine abominations out of my sight, then shalt thou not be driven out: If thou shalt obey diligently the voice of the Lord thy God, and observe and do all his commandments which I command thee this day, than the Lord thy God will set the on high above all the nations of the earth. And other like. They do inconveniently & as it were in mockery think, that these benefits which the Lord doth offer in his promises, are assigned to our own will: unless it were in us to stablish them or make them void. And right easy it is to amplify this matter with eloquent complaints, that the Lord doth cruelly mock us, when he pronounceth that his favour hangeth upon our will, if the same will be not in our power: And that this liberality of God should be a goodly thing forsooth, if he so set his benefits before us that we have no power to use them: and a marvelous assuredness of his promises, which hang upon a thing impossible, so as they might never be fulfilled. But of such promises as have a condition adjoined, we will speak in an other place: so that it shall be plain, that there is no absurdity in the impossible fulfilling of them. And for so much as concerneth this place: I deny that God doth ungently mock us. when he moveth us to deserve his benefits, whom he knoweth to be utterly unable to do it. For whereas the promises are offered both to the faithful and to the wicked, they have their use with both sorts. As God with his commandments pricketh the consciens of the wicked, that they should not to sweetly take pleasure in their sins, without any remembrance of his judgements: so in his promises he doth in a manner take them to witness, how unworthy they are of his goodness. For who can deny that it is most rightful and convenient, that the Lord do good to them of whom he is honoured, and punish the despisers of his Majesty, according to his severity? Therefore God doth well and orderly, when in his promises he adjoineth this condition to the wicked that are bound with the fetters of sin, that they shall then only enjoy his benefits, if they depart from their wickedness: or for this purpose only, that they may understand that they are woorthylye excluded from these things, that are due to the true woorshyppers of God. Again, because he seeketh by all means to stir up the faithful to call upon his grace, it shall not be inconuenyente, if he attempt the same thing also by promises, which we have showed that he hath done to great profit with commandments toward them. Being informed of the will of God, by his commandments, we are put in mind of our misery, which do withal our heart so far dissent from the same, & we be therewithal pricked forward to call upon his spirit, whereby we may be directed into the right way. ● But because our sluggishness is not sufficiently sharpened with commandments, there are added promises which with a certain sweetness may allure us to the love of them. And that the more desire that we have of righteousness, we may be the more servant to seek the favour of God. Lo how in these requests, (If you will: If you shall hear,) the Lord neither giveth us power to will nor to hear, and yet mocketh us not for our want of power.  
The third sort of their arguments, hath also great affinity with the two former. For they bring fourth the places wherein God reproacheth the unthankful people, and sayeth that they themselves only were the cause that they received not of his tender love all kinds of good things. 
Num. xiv xliij.  Of which sort are these places. Amaleck and the Chananee are before you, with whose sword you shall fall, because ye would not obey the Lord, because I called and ye answered not, 
jer. xxxij xiij.  I will do to this house as I did to Silo. Again, this nation hath not heard the voice of the Lord their God, nor hath received discipline, 
jer. xxxij.  therefore it is cast away from the Lord. Again, because ye have hardened your heart and would not obey the Lord, all these evils are happened unto you. How (say they,) could such reproaches be laid against them which might readily answer? As for us, we loved prosperity, and feared adversity. But where as for to obtain the one and avoid the other, we obeyed not the Lord, nor harkened to his voice: this was the cause thereof, for that it was not at our liberty so to do, because we were subject to the dominion of sin. Uaynly therefore are these evils laid to our charge, which it was not in our power to avoid. But leaving the pretence of necessity, wherein they have but a weak and sickly defence, I ask of them whether they can purge themselves of all fault. For if they be found guilty of any fault, than the Lord doth not without cause reproach them, that it came to pass by their pervesnesse, that they felt not the fruit of his clemency. Let them answer therefore, whether they can deny, that their frawarde will was the cause of their stubbornness. If they find the spring head of the evil within themselves, why gape they to find out foreign causes, that they might seem not to have been authors of their own destruction? But if it be true that by their own fault and none others, sinners are both deprived of the benefits of God, and chastised with punishments, then is there great reason why they should hear these reproaches at the mouth of God: that if they go obstinately forward in their faults, they may learn in their miseries rather to accuse and abhor their own wickedness, than to blame God of unjust cruelty: that if they have not cast of all wyllyngnesse to learn, they may be weary of their sins, by the deservings whereof they see themselves miserable and undone, and may return into the way, and acknowledge the same with earnest confession which the Lord rehearseth in chyding them▪ For which purpose it appeareth by the solemn prayer of Daniel, 
Dan. ix.  which is in the ninth Chapter, that those chydinges of the Prophets which are alleged, did avail with the Godly. Of the first use we see an example in the jews, to whom Hieremie is commanded to declare the cause of their miseries, whereas yet it should not have fallen otherwise than the Lord had foresaid. 
jere. seven. xxvij.  Thou shalt speak unto them all these words, and they shall not hear thee: thou shalt call them, and they shall not answer thee. To what end then did they sing to deaf men? that being even loath and unwilling, yet they should understand that it was true that they heard, that it were wicked sacrilege if they should lay upon God the blame of their evils which rested in themselves. By these few solutions thou mayst easily deliver thyself from the infinite heap of testimonies, which, for to erect an image of free will, the enemies of the grace of God are wont to gather together, as well out of the commandments as out of the protestations against the professors of the law. 
Ps. lxxviij. viij. Psal. lv. u.ij.  It is reproachfully spoken, in the Psalm concerning the jews: A froward generation that have not made their heart straight. Also in an other Psalm, the Prophet exhorteth the men of his age, not to harden their hearts, and that because all the fault of obstynacie remaineth in the perverseness of men. But it is fondly gathered thereof, that the heart is pliable to either side, 
Ps. C.xix C. ●ij.  the preparing whereof is only of God. The Prophet saith: I have inclined my heart to keep thy commandments: because he had willingly and with a cheerful earnest affection of mind addicted himself to God, and yet he doth not boast himself to be the author of his own inclination, which he confesseth in the same Psalm to be the gift of God. Therefore we must hold in mind the admonition of Paul, 
Philip. i●. xij.  where he ●●ddeth the faithful to work their own salvation with fear and trembling, because it is the Lord that worketh both the willing and the performing. In deed he assigneth them offices, to be doing, that they should not give themselves to sluggishness of the flesh: but in that he commandeth them to have fear and carefulness, he so humbleth them, that they may remember that the same thing which they are commanded to do, is the proper work of God, wherein he plainly expresseth, that the faithful work, passively, as I may so call it, in so much as power is ministered them from Heaven, 
ij. Pet. i. v  that they should cleame nothing at all to themselves. Wherefore when Peter exhorteth us that we should add power in faith, he granteth not unto us a second office, as if we should do any thing severally by ourselves, but only he awaketh the slothefullnesse of the flesh, wherewith commonly faith it self is choked. To the same purpose seemeth that saying of Paul: 
i Thes. nineteen.  Extinguyshe not the spirit. for slouthefullnesse doth oftentimes creep upon the faithful, if it be not corrected. Butte if any man conclude there upon, that it is in their own choice to cherish the light being offered them, his ignorance shall be easily confuted: because the self same diligence that Paul requireth, 
ij. Cor. seven.  cometh only from God. For we are also oftentimes commanded to purge ourselves from all filthiness: whereas the holy ghost do the claynte to himself alone the office of making holy. Finally that by way of granting the same thing, is conveyed to us that properly belongeth to God, is plain by the words of John: 
i. 〈◊〉. v. xviij.  Whosoever is of God, saveth himself. The advancers of free-will take hold of this saying, as if we were saved partly by the power of God, partly by our own: as though we had not from heaven the very same safe keeping, whereof the Apostle maketh mention. For which cause, 
joh. x●ij. xv.  Christ also prayeth his Father to save us from evil, and we know that the godly, while they war against Satan, do get the victory by no other army and weapons, but by the armure and weapons of God. 
i Pet. i xxij.  Wherefore when Peter commanded us, to purify our souls in the obedience of truth, he by and by addeth as by way of correction, (by the holy ghost.) Finally, how all man's strength are of no ●orce in the spiritual battle, 
i joh. iij.ix. 1. john. v. iiij.  john briefly showeth, when he saith, that they which are begotten of God, can not sin, because the seed of God abideth in them. And in an other place, he randreth a reason why: for that our faith is the victory that overcometh the world.  
Yet there is alleged a testimony out of the law of Moses, which seemeth to be much against our salvation. 
Deut. thirty. xj.  For after the publishing of the law, he protesteth unto the people in this manner. The commandment that I command thee this day, is not hid from thee, neither far of: It is not in heaven, but hard by thee, it is in thy mouth and in thy heart, thou shouldest do it.  
Truly if this be taken to be spoken of the bare commandments, I grant they be of no small weight to this present matter. For though it were easy to mock it out with saying, that here is spoken not of the easiness and readiness of observation, but of knowledge: yet even so, peradventure it would also leave some doubt. But the Apostle which is no doubtful expositor, taketh away all doubt from us, which affirmeth that Moses here spoke of the doctrine of the Gospel. But if any obstinate man will say, 
Ro. x. viij.  that Paul violently wrested those words, that they might be drawn to the Gospel: although his boldness so to say shall not be without impiety, yet is there sufficient matter beside the authority of the Apostle to convince him withal. For if Moses spoke of the commandments only, than he puffed up the people with a most vain confidence. For what should they else have done, but thrown themselves down headlong, if they had taken upon them the keeping of the law by their own strength, as a thing not heard for them? Where is then that so ready easiness to keep the law, where there is no access unto it, but by a headlong fall to destruction? Wherefore there is nothing more certain, than that Moses in these words did mean the covenant of mercy, which he had published together with the straight requiring of the law. 
Deut. thirty. viij.  For in a few verses before he had taught, that our hearts must be circumcised by the hand of God, that we may love him. Therefore he placed the easiness, whereof he straightway after speaketh, not in the strength of man, but in the help & secure of the holy ghost, which performeth his work mightily in our weakness. Albeit the place is not simply to be understanded of the commandments, but rather of the promises of the Gospel, which are so far from stablyshing a power in us to obtain righteousness, that they utterly overthrow it. Paul considering that same, proveth by this testimony, that salvation is offered us in the Gospel, not under that hard and impossible condition, wherewith the law dealeth with us, that is, that they only shall attain it which have fulfilled all the commandments, but under a condition that is easy, ready, and plain to come unto. Therefore this testimony maketh nothing to challenge freedom to the will of man.  
There are also certain other places wont to be objected, whereby is showed that God sometime, withdrawing the succour of his grace, trieth men, and waiteth to see to what end they will apply their endeavours, 
Osee. v▪ xiv.  as is that place in Osee: I will go to my place till they put it in their heart and seek my face. It were a fond thing (say they) if the Lord should consider whether Israel would seek his face, unless their minds were p●●able that they might after their own will incline themselves to the one side or the other. As though this were not a thing commonly used with God in the Prophets, to make a show as if he did despise and cast away his people, till they have amended their life. But what will the adversaries gather out of such threatenings? If they mean to gather, that the people being forsaken of God, may purpose their own salvation: all the Scripture shall cry out against them in so doing. If they confess that the grace of God is necessary to conversion, why ●●ryue they with us? But they so grant it necessary, that still they will have man's power preserved unto him. How prove they that? truly not by this place, nor any like to it. For it one thing, to depart aside from man, and to look what he will do being given over and left to himself, and an other thing to help his little strength after the measure of his weakness. What then (will some man say) do these manners of speaking mean? I answer that they are as much in effect, as if God had said: For asmuch as I prevail nothing with this stubborn people by admonishing, exhorting and rebuking, I will withdraw myself a while: and sit●e still and suffer them to be afflicted: I will see if at length, after long● miseries, they will begin to remember me, to seek my face. The Lords going far away, signifieth the taking away of Prophecy: his looking what men will do, signifieth that he keeping silence, and as it were hiding himself, doth for a time exercise them with diverse afflictions. Both these things he doth to humble us the more. For we should sooner be dulled than amended, with the scourges of adversity, unless he did frame us to that tractableness by his Spirit. Now whereas the Lord being offended, and in a manner wearied with our obstinate stubbornness, doth not for a time leave us (that is by taking away his word in which he is wont to give us a certain presence of himself) and doth make a proof what we would do in his absence, it is falsely gathered hereof that there is any strength of free-will that he should behold and try, for as much as he doth it to no other end, but to drive us to acknowledge our own being nothing.  
They bring also for their defence the continual manner of speaking, that is used both in the Scriptures & in the talk of men. For good works are called ours, and it is no less said that we do the thing that is holy and pleasing to God, than that we commit sins. But if sins be justly imputed to us, as proceeding from us, truly in righteous doings also somewhat by the same reason ought to be assigned unto us. For it were against reason that it should be said that we do those things, to the doing whereof being unable of our own motion, we are moved by God like sto●es. Therefore though we give the chief part to the grace of God, yet these manners of speaking do show that our endeavour hath also yet a second part. If that thing only were still enforced, that good works are called ours, I would object again, 
Math. vi.  that the bread is called ours, which we pray to have given us of God. What will they get by the title of possession, but that by the bountifulness ●nd free gift of God, the same thing becometh ours, which otherwise is not due unto us? Therefore either let them laugh at the same absurdity in the lords prayer, or let them not reckon this to be laughed at, that good works are called ours, in which we have no property, but by the liberality of God. But this is somewhat stronger, that the Scripture oftentimes affirmeth that we ourselves do worship God, obey the law, & apply good works. Scythe these are the duties properly belonging to the mind & will: how could it agree that these things are both referred to the holy ghost, and also attributed to us, unless there were a certain communicating of our endeavour with the power of God? Out of these snares we shall easily unwind ourselves, if we well consider the manner how the spirit of the Lord worketh in the holy ones. The similitude wherewith they enviously press us is from the purpose, for who is so fond to think that the moving of man differeth nothing from the casting of a stone? Neither doth any such thing follow of our doctrine. We reckon among the natural powers of man, to allow & refuse, to will & not will, to endeavour and to resist, that is, to allow vanity and to refuse perfect goodness, to will evil and to be unwilling to good, to endeavour ourselves to wickedness and to resist righteousness. What doth the Lord herein? If it be his will to use that perverseness as an instrument of his wrath, he directeth and appointeth it to what end he will, that he by an evil hand may execute his good work. Shall we then compare a wicked man that so serveth the power of God, when he laboureth only to obey his own lust, to a stone that being thrown by the violence of an other, is carried neither with moving nor sense nor will of his own? We see how much difference there is. But what doth he in good things, of which is our principal question? When he erecteth his kingdom in them, he by his spirit restraineth man's will, that it be not carried up and down with wandering lusts, according to the inclination of nature: & that it may be bend to holiness and righteousness, he boweth, frameth, fashioneth and directeth it to the rule of his righteousness: and that it should not stumble or fall, he doth establish and confirm it with the strength of his spirit. For which reason Augustine saith: Thou will say unto me: then we are wrought, & work not. Yea thou both workest and art wrought, and thou workest well when thou art wrought of that which is good. The spirit of God that worketh thee, helpeth them that work, and giveth himself the name of a helper, for that thou also workest somewhat. In the first part he teacheth, that man's working is not taken away by the moving of the holy ghost, because will is of nature, which is ruled to aspire to goodness. But where he by and by addeth, that by the name of help, may be gathered that we also do work somewhat, we ought not so to take it, as if he did give any thing severally to us: but because he would not cherish slothfulness in us, he so matcheth the working of God with ours, that to will may be of nature, & to will well of grace. Therefore he said a little before, Unless God help us, we shall not be able to overcome, no nor yet to fight at all.  
Hereby appeareth, that the grace of God (as the word is taken when we speak of regeneration) is the rule of the spirit, to direct and govern the will of man. And it can not govern it, unless it correct it, reform it, and renew it (from whence we say that the beginning of regeneration is, that that which ours might be destroyed) and unless it move it, stir it, drive it forward, carry it and hold it. Whereupon we do truly say, that all the doings that proceed from it, are wholly the only work of the same grace. In the mean time we deny not that it is very true that Augustine teacheth, that will is not destroyed by grace, but rather repaired. For both these things do stand very well together: that men's will be said to be restored, when the faultiness and perverseness thereof being reform, it is directed to the true rule of justice: and also that a new will be said to be created in man, for as much as it is so defiled and corrupted, that it needeth utterly to put on a new nature. Now is there no cause to the contrary, but that we may well be said to do the same thing that the spirit of God doth in us, although our own will do of itself give us toward it nothing at all, that may be severed from his grace. And therefore we must keep that in mind, which we have else where alleged out of Augustine, that some do in vain travail to find in the will of man some good thing that is properly her own. For what so ever mixture men study to bring from the strength of free will to the grace of God, it is nothing but a corrupting of it, as if a man would delay wine with dirty and bitter water. But although what so ever good is in the will of man, it proceedeth from the mere instinct of the holy ghost, yet because it is naturally planted in us to will, it is not whythout cause said, that we do those things whereof God challengeth the praise to himself. first, because it is ours what so ever by his goodness he worketh in us, so that we understand it to be not of ourselves: and then because the mind is ours, the will is ours, the endeavour is ours, which are by him directed to good.  
Those other testimonies beside these, that they scrape together here & there, shall not much trouble even mean whittes that have well conceived only the solutions above said. They allege that saying out of Genesis, 
Gen. ii●●, 〈◊〉.  Thine appetite shallbe under thee, and thou shalt bear rule over it. Which they expound of sin, as if the Lord did promise to Cain, that the force of sin should not get the upper hand in his mind, if he would labour in subduing of it. But we say that it better agreeth with the order of the text, that this be taken to be spoken of Abel. For there God's purpose was to reprove the wickedness of the envy that Cain had conceived against his brother. And that he doth two ways. One, that in vain he imagined mischief to excel his brother in God's sight, before whom no honour is given but unto righteousness: the other, that he was to much unthankful for the benefit of God which he had already received, which could not abide his brother, although he had him subject under his authority. But lest we should seem therefore to embrace this exposition, because the other is against us: let us admit that God spoke of sin. If it be so, then God either promiseth or commandeth that which he there declareth. If he commandeth, then have we already showed that thereby followeth no proof of the power of man. If he promiseth, where is the fulfilling of the promise? for Cain became subject to sin, over which he should have had dominion. They will say, that in the promise was included a secret condition, as if it had been said, that he should have the victory if he would strive for it. But who will receive these crooked compasses? For if this dominion be meant of sin, than no man can doubt that it is spoken by way of commandment, wherein is not determined what we are able to do, but what we ought to do, yea though it be above our power. Albeit both the matter itself and the order of Grammar do require, that there be a comparison made of Cain and Abel, because the elder brother should not have been set behind the younger, unless he had become worse by his own wicked doing.  
They use also the testimony of the Apostle, which saith, that it is not of him that willeth, 
Ro. ix.xvi.  nor of him that runneth, but of God that hath mercy. Whereby they gather that there is somewhat in man's will and endeavour, which of itself, though it be weak, being helped by the mercy of God, is not without prosperous success. But if they did soberly weigh what matter Paul there entreateth of, they would not so unadvisedly abuse this sentence. I know that they may bring forth Origen and Jerome for maintainers of their exposition: 
Lib. 7. in 〈◊〉. ad Rom. Hiero. dial. in P●la.  and I could on the other side set Augustine against them. But what they have thought, it maketh no matter to us, if we know what Paul meant, There he teacheth that salvation is prepared only for them, to whom the lord vouchsafeth to grant his mercy: & that ruin & destruction is prepared for all those that he hath not chosen. He had under the example of Pharaoh declared the state of the reprobrate, and had also confirmed the assuredness of free election by the testimony of Moses, I will have mercy upon whom I will have mercy. Now he concludeth, that it is not of him thath willeth, or him that runneth, but of God that hath mercy. If it be thus understanded, that will or endeavour are not sufficient, because they are to weak for so great a weight, that which Paul saith, had not been aptly spoken: Therefore away with these subtleties, to say: It is not of him that willeth, nor of him that runneth, therefore there is some will, there is some running. For Paul's meaning is more simply, thus: It is not will, it is not running that get us the way to salvation, herein is only the mercy of God. For he speaketh no otherwise in this place than he doth to Titus, 
Tit. iij. iiij.  where he writeth, that the goodness and kindness of God appereh not by the works of righteousness, which we have done, but for his infinite mercy. They themselves that make this argument, that Paul meant that there is some will & some running, because he said, that is not of him that willeth nor of him that runneth, would not give me leave to reason after the same fashion, that we have done some good works, because Paul sayeth, that we have not attained the goodness of God by the good works that we have done. If they see a fault in this argument, let them open their eyes, and they shall perceive that their own is not without the like deceit, 
Epist. 107 ad Vitalé▪  For that is a sure reason that Augustine resteth upon, If it were therefore said that it is not of him that willeth, nor of him that runneth, because neither the will nor the running is sufficient. Then it may be turned on the contrary part that it is not of the mercy of God, because it alone worketh not. Scythe this second is an absurdity, Augustine doth rightfully conclude, that this is spoken to this meaning, that there is no good will of man, unless it be prepared of the Lord, not but that we ought both to will and to run, but because God worketh both in us. No less unaptly do some wrest that saying of Paul: 
i Cor. ii●. ix  We are the workers with God, which out of doubt ought to be restrained only to the ministers; and that they are called workers with him, not that they bring any thing of themselves, but because God useth their service, after that he hath made them meet and furnished with necessary gifts.  
They bring forth Ecclesiasticus, who, as it is not unknown, is a writer of whose authority is doubted. But although we refuse it not (which yet we may lawfully do) what doth he testify for free-will? He sayeth, 
Eccl. xv, xiiii.  that man so soon as he was created, was left in the hand of his own counsel: that commandments were given him, which if he observed, he should again be preserved by them: that before man was set life and death, good and evil: that what so ever he would, should be given him. Be it, that man received from his creation power to obtain either life or death. What if on the other side we answer that he lost it? Truly my mind is not, to speak against Solomon, which affirmeth that man at the beginning was create upright, 
Eccl. vi●. thirty.  and he forged unto himself many inventions. But because man in swerving, lost as it were by shipwreck both himself and all his good things, it followeth not by and by, that all that is given to his first creation belongeth to his nature being corrupted and degenerate. Therefore I answer, not to them only, but also to Ecclesiasticus himself what so ever he be. If thou mean to instruct man, to seek within himself power to attain salvation, thy authority is not of so great force with us, that it may be any prejudice, be it never so small, against the undoubted word of God. But if thou only study to restrain the malice of the flesh, which in laying the blame of her own evils upon God, useth to seek a vain defence for itself, and therefore thou answerest that uprightness was given unto men, whereby it may appear that himself was cause of his own destruction, I willingly agree unto it; so that again thou agree in this with me, that now by his own fault he is spoiled of those ornaments, wherewith God had clothed him at the beginning; and that so we confess together, that now he more needeth a Physician than a defender.  
Yet they have nothing oftener in their mouth than the parable of Christ of the way faring man, whom thieves laid abroad half dead in the way. 
 I know that it is common almost with all writers, that the calamity of mankind is represented under the figure of that wayfaring man. Thereupon do our adversaries gather an argument, that man is not so maimed with the robbery of sin and the Devil, but that he keepeth still remaining the leavings of his former good things, for as much as it is said, that he was le●t half alive. For where is that half life, unless some portion both of right reason and will remained? first if I would not give place to their allegory, I beseech you, what would they do? For there is no doubt that it was devised by the father's beside the natural sense of the lords words. Allegories ought to go no further than they have the rule of Scripture going before them: so far is it of, that they be by themselves sufficient to ground any doctrines. And there want not reasons, whereby I can, if I list, overthrow this devise, for the word of God leaveth not ●o man half a life, but teacheth that he is utterly dead, for so much as concerneth blessed life. 
Eph. ii.u.  And Paul when he speaketh of our redemption, doth not say that we were healed, when we were half dead and half alive, but that we were raised up again when we were dead. He calleth not upon them that are half alive to receive the light of Christ, but them that sleep and are buried. And in like manner speaketh the Lord himself, when he saith, 
joh. v. xxv  that the hour is come when the dead shall rise again at his voice. With what face would they set this light allusion against so many plain sentences? But let this allegory have the force of a certain testimony, yet what shall they wring out of us thereby? Man is half alive, therefore he hath somewhat left safe. I grant: he hath a wit capable of understanding, although it pierce not to the heavenly and spiritual wisdom: he hath true judgement of honesty: he hath some feeling of the godhead, howbeit that he attain not the true knowledge of God. But to what purpose come all these things? Truly they bring not to pass that the same saying of Augustine be taken from us, which is also approved by common consent of the Schools: that after man's fall the freely given good things, whereupon salvation hangeth, are taken away from him, and that his natural gifts are corrupted and defiled. Let therefore this truth remain with us undoubted, which can be shaken by no engines, that the mind of man is so estranged from the righteousness of God, that it conceiveth, coveteth, and enterpriseth all wickedness, filthiness, uncleanness, and mischief: that his heart is so thoroughly soaked in poison of sin, that it can breathe out nothing but corrupt stink: But if at any time they do utter any goodness in show, yet still the mind remaineth alway wrapped in hypocrisy and deceitful crookedness, and the heart entangled with inward perverseness.   

The sixth Chapter. ¶ That man being lost, must seek for redemption in Christ.  
scythe all mankind hath perished in the person of Adam, that excellence and nobility of beginning which we have spoken of would so little profit us, that it would rather turn to our greater shame, till God appear the redeemer in the person of his only begotten Son, which acknowledgeth not men defiled and corrupted with sin to be his work. Therefore sith we are fallen from life into death, all that knowledge of God the creator whereof we have entreated, were unprofitable, unless there followed also faith setting forth God a father unto us in Christ. Truly this was the natural order that the frame of the world should be a School unto us to learn godliness, from whence might be made a passage for us to eternal life & perfect felicity: but sins our falling away, whether so ever we turn our eyes, upward & downward, the curse of God still presenteth itself unto our sight, which while it possesseth & enwrappeth innocent creatures by our fault, must needs overwhelm our own souls with desperation. For although Gods will is that his fatherly favour toward us do still many ways appear: yet by beholding of the world we cannot gather that he is our Father when our conscience inwardly pricketh us, and showeth that there is in sin just cause of forsaking, why God should not account or reckon us for his children. Byside that there is in us both slothfulness and unthankfulness: because both our minds, as they be blinded, do not see the truth, and also as all our senses be perverse, we maliciously defraud God of his glory. Therefore we must come to that saying of Paul: 
i Cor. i. xx●.  because in the wisdom of God, the world knew not God by wisdom, it pleased God by the foolishness of preaching to save them that believe. The wisdom of God he calleth this honourable stage of heaven and earth, furnished with innumerable miracles, by beholding whereof we ought wisely to have known God. But bicuase we so ill profited therein, he calleth us back to the faith of Christ, which for that it seemeth foolish, the unbelievers do disdain. Wherefore although the preaching of the cross do not agree with man's wit, yet ought we humbly to embrace it, if we desire to return to God our creator and maker, that he may begin again to be our father. Truly sins the fall of the first man, no knowledge of God availed to salvation, 
joh. xvii. iii.  without the Mediator. For Christ speaketh not of his own age only, but comprehendeth all ages, when he saith that this is the eternal life, to know the father the one true God, and him whom he hath sent jesus Christ. And so much the fowler is their sluggishness, which take upon them to set open heaven to all profane & unbelieving men, without his grace whom, the Scripture each where teacheth to be the only gate whereby we enter into salvation. But if any will restrain that saying of Christ only to the publishing of the Gospel, we have in readiness wherewith to confute him. For this hath been a common sentence in all ages and among all nations, that without reconciliation they that are enstranged from God & prononced, accursed & the children of wrath, can not please God. And here may be also alleged that which Christ answered to the woman of Samaria: 
john. ●iii. xx●.  Ye worship what ye know not, but we worship that which we know: because the salvation is from the jews. In which words he both condemneth of falsehood all the religions of the Gentiles, and also assigneth a reason why, for that the Redeemer was promised under the law to the only chosen people. Whereupon it followeth, that no worship ever pleased God, 
Ehp. i●. x●i  but that which had respect unto Christ. For which cause also Paul affirmeth that all the nations of the Gentiles were without God, and void of the hope of life. Now whereas john teacheth, that life was from the beginning in Christ, and that all the world fell from it, we must needs return to the same fountain Christ. And therefore Christ, in so much as he is the reconciler, affirmeth himself to be the life. And truly the inheritance of heaven belongeth to none, but to the children of God. But it is not meet that they be accounted in the place and degree of children, that are not grafted into the body of the only begotten son. And john plainly testifieth, that they which believe in his name, are made the children of God. But because it is not directly my purpose yet to discourse of faith in Christ, therefore it shall for this time be sufficient to have touched it by the way.  
And therefore God never showed himself merciful to the old people, nor ever did put them in any hope of grace without the Mediator. I omit to speak of the sacrifices of the law, wherein the faithful were openly and plainly taught, that salvation is no where else to be sought, but in the cleansing which was performed by Christ alone. Only this I say, that the blessed and happy state of the church hath been alway grounded upon the person of Christ. For though God comprehended all the issue of Abraham in his covenant, yet doth Paul wisely reason, 
Gal. iii. xvi.  that Christ is properly that seed in whom all nations were to be blessed, for as much as we know that not all they were reckoned his seed that were begotten of him according to the flesh. For (to speak nothing of Ishmael & other) how came it to pass that of the two sons of Isaac, that is Esau and jacob, brethren borne at one birth, while they were yet together in their mother's womb, the one was chosen, the other refused? Yea how came it to pass, that the elder was rejected and the younger only took place? And how also came it to pass, that the greater part should be forsaken? It apppereth therefore, that the seed of Abraham was principally reckoned in one person, and that the promised salvation did never stand sure till it came to Christ, whose office is to gather together the things that were scattered abroad. Therefore the first adoption of the chosen people did hang upon the grace of the Mediator. Which though it be not in so plain words expressed by Moses, yet it sufficiently appeareth that it was commonly known to all the godly. For before that there was any king create among the people, Hanna the mother of Samuel entreating of the felicity of the godly, 
i Sam. ●●. x.  even then said thus in her song: God shall give strength to his king, and shall exalt the horn of his anointed. In which words the meaneth that God shall bless his church. Wherewith also agreeth the oracle that is within a little after adjoined: The Priest whom I shall appoint shall walk before mine anointed. Neither is it to be doubted, but that the will of the heavenly father was to have the lively image of Christ to be seen in David and his posterity. 
Ps. i●. x●●.  Therefore meaning to exhort the godly to the fear of God, he biddeth them to kiss the Son. 
john. v. xxi●.  Wherewith this saying of the Gospel also agreeth: He that honoureth not the son, honoureth not the father. Therefore although by falling away of ten tribes the kingdom decayed: yet it behoved the covenant to stand which God had made in David and his successors: 
i Reg. xi. ●. xi●.xxii●●.  as also he said by the Prophets: I will not altogether cut of the kingdom, for David my servants sake, and for Hierusalems' sake, whom I have chosen: but there shall remain one tribe to thy son Where the same thing is repeated the second and third time. It is also expressly added. 
i Kings xi. xxxix. i Kings. xv iii●. i Kings. xi xxxiiij.  I will afflict the seed of David, but not for ever. Within a little space of time after, it is said. For David his servants sake God hath given a light in Jerusalem, to raise up a son and to keep Jerusalem in safety. Now when the state grew toward destruction, it was said again: God would not scatter juda for David his servants sake, because he had spoken that he would give a light to him and his sons for ever. Finally this is the sum, that all other being passed over, only David was chosen, upon whom the good pleasure of God should rest. 
Ps. lxxviij lx. lxvij.  As in an other place it is said: He hath refused the tabernacle of Silo, and the tabernacle of joseph, & he hath not chosen the tribe of Ephraim, but he hath chosen the tribe of juda, the mount Zion which he hath loved. He hath chosen his servant David to feed jacob his people, and Israel his inheritance. To conclude, it pleased God so to save his church, that the safety and preservation thereof should hang upon that one head, and therefore David crieth out, The Lord the strength of his people, the strength of the salvations of his Christ. And by & by he addeth a prayer: Save thy people and bless thine inheritance: meaning that the state of the church is with unseparable knot joined to the government of Christ. And in the same meaning in an other place: 
Psa. xx.x.  Lord save us: Let the king hear us in the day that we shall call upon him. In which words he plainly teacheth, that the faithful did upon none other confidence flee to the help of God, but because they were hidden under the succour of the king. 
Ps. c. xviij. xxu.xxvi.  Which is gathered by an other Psalm. Lord save us: Blessed is he that cometh in the name of the Lord. Where it is plain enough, that the faithful are called back unto Christ, that they may hope that they shallbe saved by the hand of God. The same respect hath the other prayer, where all the Church calleth upon the mercy of God. 
Psal. lxxx. xviii.  Let thy hand be upon the man of thy right hand, upon the son of man, whom thou hast preserved (or appointed, to thyself. For though the author of the Psalm bewaileth the scattering abroad of the whole people, yet he prayeth for their restitution in the head alone. Where, when the people was led away into exile, the land wasted, and all things to man's serving destroyed, 
Lament. 4.20  Hieremie lamenteth the overthrow of the Church, he doth principally complain that by destruction of the kingdom all hope was cut of from the faithful. Christ (saith he) the spirit of our mouth is taken in our sins, to whom we said, In thy shadow we shall live among the nations. Herby now it sufficiently appeareth, that because God can not be merciful to mankind without the Mediator, therefore Christ was alway set before the holy fathers in time of the law, to whom they might direct their faith.  
Now, where comfort is promised in affliction, specially where the deliverance of the Church is described, there the banner of affiance and hope is advanced in Christ alone. God went out to the saving of his people with his Messiah, 
Hab. ii●. xii●.  saith Habacuc. And so oft as the Prophets make mention of the restoring of the Church, they call back the people to the promise made to David, concerning the everlasting continuance of the kingdom. And no marvel. For otherwise there had been no assurance of the covenant. For which purpose serveth that notable answer of Isaiah. For when he saw that the unbelieving king Achaz refused that which he had declared to him of the raising of the siege of Jerusalem and of present safety, as it were suddenly, he passed over to Messiah. 
Esa. seven. xiv.  Behold a virgin shall conceive and bring forth a Son, meaning indirectly that though the king and his people by their frowardness refused the promise offered unto them, as though they did of purpose bend themselves to discredit the truth of God, yet the covenant should not be void, but that the Redeemer should come at his appointed tyme. Finally it was the care of all the Prophets, to the end they might show that God would be merciful, alway to set out that kingdom of David, whereupon hanged the redemption and everlasting salvation. 
Esa. lv. iij.  So isaiah saith: I will make a covenant with you, the faithful mercies of David. Behold I have given him for a witness unto nations, that is, because the faithful when their state is at the worst, could not otherwise have any hope, but by the means of him being witness, that God would be appeasable toward them. 
Hier. xxix. vi.  Likewise Hieremie, to raise them up being in despair, saith: Behold the days come, wherein I will raise up unto David a righteous branch, and then shall juda be saved, 
Eze. xxxiiij twenty-three.  and Israel shall dwell in safety. And Ezechiel saith, I will raise up one shepherd over my sheep, even David my servant. I the Lord will be a God to them, and my servant David for a shepherd. And I will make a covenant of peace with them. Also man other place, 
Eze. xxxvij xxv.  after he had entreated of the incredible reneweing, he sayeth: my servant David shallbe their King, and there shallbe one shepherd over all, and I will make an everlasting covenant of peace with them. I gather here and there a few places out of many, because I only mean to have the readers put in mind, that the hope of all the godly hath alway been reposed no where else but in Christ. And all the other Prophets also speak agreeably hereunto, as it is said in Osee. 
Osee. i. xij.  The children of juda and the children of Israel shallbe gathered together, and shall appoint to themselves one head. Which he afterward more plainly expoundeth, 
Ose. iij.u.  The children of Israel shall return, and shall seek for the Lord their God and David their king. And Michee speaking of the return of the people expressly sayeth, The king shall go before them, and the Lord in their head. So Amos meaning to praise the renewing of the people, 
Amos. ix. xi.  saith: I will in that day raise up the tabernacle of David that is fallen down, & I will hedge up the gaps, and raise up the places overthrown, even because that was the only standard of salvation, to have the royal glory to rise up again on high in the stock of David, which is fulfilled in Christ. 
Zac. ix.ix.  Therefore Zacharie, as his age was nearer to the appearing of Christ, so doth he more plainly cry out: be glad thou daughter of Zion, rejoice thou daughter of Jerusalem. Behold thy king cometh, righteous and saved. Which agreeth with the place of the Psalm before alleged. The lord the strength of the salvations of his anointed, and save us. Where salvation is derived from the head to the whole body.  
It was God's will to have the jews so instructed with these prophecies, that to seek for their deliverance, they should bend their eyes directly to Christ. And though they had shamefully swerved, yet could not the remembrance of that general principle be abolished, that God by the hand of Christ, as he had promised to David, would be the deliverer of his church, and so the covenant should be of his own free grant, whereby God had adopted his chosen, Hereby it came to pass, that this song sounded in the mouth of the children when Christ a little before his death entered into Jerusalem, 
Mat. xxi, ix.  Hosianna to the son of David. For it appeareth that it was commonly known and spoken of, and according to common use that they song, that the only pledge of God's mercy remained unto them, in the coming of the Redeemer. For his cause Christ himself, 
joh. xiv. i  to make his disciples plainly and perfectly believe in God, biddeth them to believe on himself, Believe ye in God, (saith he) then believe also in me. For though (to speak properly) faith climbeth up from Christ to the father, yet he meaneth that the same faith, albeit it rest upon God, doth by little and little vanish away, unless he become a mean to hold it in assured steadfastness. Otherwise the majesty of God is to high for mortal men, which creep upon the ground like worms, to attain unto it. Wherefore I allow that common saying, that God is the object of faith, but in such sort that it needeth correction. Because Christ is not in vain called the invisible Image of God, 
Colo, i.xu.  but by this title we are put in mind, that if we find not God in Christ, salvation can not be known unto us. For although among the jews, the Scribes and Pharisees had darkened with false inventions, that which the Prophets had spoken concerning the Redeemer: yet Christ took it for a thing confessed as received by common consent, that there was none other remedy, despered case, and no other mean of delivering the church, but by giving the Mediator. In deed that was not commonly known among the people as it ought to have been, 
Ro, x, iiij,  which Paul teacheth, that Christ is the end of the law. But how true and assured it is, doth plainly appear by the law and the Prophets. I speak not yet of faith, because there shallbe else where a more convenient place for it. Only let the readers hold this as fast established, that the first degree of godliness be, to acknowledge God to be a Father unto us, to defend, govern and cherish us, till he gather us together into the everlasting inheritance of his kingdom: and that hereby it plainly appeareth which we said even now, that the knowledge of God which bringeth salvation, standeth not without Christ, and that therefore from the beginning he hath been set forth unto all the elect, that they should look upon him, and that in him should rest all their affiance. According to this meaning writeth Ireneus, that the Father which is unmeasurable, is in his Son measured, because he hath applied himself to the measure of our capacity, lest he should drown our minds with the unmeasurableness of his glory. Which thing the phrentike men not considering, do wrest a profitable sentence to a wicked fantasy, as though there were in Christ but a portion of the godhead derived from the whole perfection: 
i. john. ij, xxxi,  whereas it meaneth nothing else, but that God is comprehended in Christ alone. That sayeug of john hath always been true: He that hath not the Son, neither hath he the father. For though in old time many did boast that they worshipped the sovereign God, the maker of heaven and earth: yet because they had no Mediator, it was impossible that they should truly taste of the mercy of God, and so be persuaded that he was their father. Therefore because they knew not the head that is Christ, the knowledge of God was but vain among them: whereby also it came to pass, that at length falling into gross & filthy superstitions, they bewrayed their own ignorance. As at this day the Turks, although they report with full mouth, that the creator of heaven and earth is their God, yet do they thrust an idol in place of the true God, while they serve from Christ.   

The seventh Chapter. ¶ That the law was given, not to hold still the people in it, but to nourish the hope of salvation in Christ until his coming.  
BY this continual process that we have rehearsed, may be gathered, that the law was added about four hundred years after the death of Abraham, not for this intent to lead away the chosen people from Christ: but rather to keep their minds in expectation until his coming, to kindle a desire of him, & to confirm them in looking for him, that they should not wax faint with long tarriance. I mean by this word Law, not only the ten commandments, which prescribe a rule how to live godlily and righteously, but also the form of religion delivered by the hand of Moses. For Moses was not made a lawgiver to abolish the blessing promised to the kindred of Abraham: but rather we see how every where he putteth the jews in remembrance of that free covenant made with their fathers whose heirs they were, as if he had been sent to renew the same. That was most plainly set forth by the ceremonies. For what were more vain and fond, than for men to offer up loathsome stink of the fat of cattle, to reconcile themselves to God thereby? to flee to the sprinkling of water or blood to wash away their filthiness? Finally, all the service of God appointed in the law (if it be considered by itself, and do not contain shadows and figures, which the truth should answer unto) shallbe but a very morkerie. Wherefore not without a cause both in Stephen's sermon, 
Act. v. ●●iiij  and in the Epistle to the Hebrews is that place so diligently weighed, 
Hebr. viij. v. Exod. xxv. xl.  where God commandeth Moses to make all things pertaining to the tabernacle, according to the pattern that had been showed him in the mount. For if there had not been some spiritual thing appointed that they should tend unto, the jews should no less have fond spent their labour in them, than the Gentiles did in their trifles. Profane men that never earnestly applied the study of godliness, cannot without loathsome tediousness abide to here so many sundry fashions of usages: & they not only marvel why God wearied his people with such a heap of ceremonies, but also they despise them & scorn them as children's plays. And the cause is, for that they consider not the end, from which if the figures of the law be severed, they must needs be condemned of vanity. But that same figure showeth, that God did not therefore command sacrifices, because he would occupy them that worshipped him with earthly exercises, but rather to raise up their minds hire. Which may also plainly appear by his nature: for as he is spiritual, so he is delighted with no other worshipping but spiritual. This do the sayings of the Prophets testify, wherein they rebuke the jews of sluggishness, for that they thought that any sacrifices were of any value with God. Is that because their purpose is to derogate any thing from the law? No, but according as they were true expositors of the law, so they would by this mean have men's eyes directed to the mark from which the common people strayed. Now by the grace offered to the jews it is certainly gathered, 
Exo. x. v●.  that the law was not void of Christ. For Moses did set forth unto them this end of the adoption, that they should become a priestly kingdom to God. Which they could not obieine, unless there were had for the mean thereof a greater and more excellent reconciliation, than by the blood of beasts. For what is less likely than Adam's children, which by inheritably descending infection are all borne the bondslaves of sin, to be advanced to royal dignity, and so to become partakers of the glory of God, unless that so excellent a benefit should come unto them from else where than from themselves? Also how could the right of priesthood remain in force among them, who by filthiness of sins were abominable to God, unless they had been consecrate in a holy head▪ Wherefore Peter doth very aptly turn that saying of Moses, where he teacheth, that the fullness of grace, the taste whereof the jews had taken under the law, 
i Pet. ij. i●  was given in Christ: Ye are (sayeth he) a chosen kindred, a kingly priesthood. For to this end tendeth that turning of the words to show that they, to whom Christ appeared by the Gospel, have obtained more than their fathers, because they are all endued both with priestly and kingly honour, that trusting upon their mediator, they may freely be bold to come forth into the sight of God.  
And here by the way it is to be noted, that the kingdom which at length was erected in the house of David, is part of the law, & contained under the ministery of Moses. Whereupon followeth, that as well in all the kindred of the Levites as in the posterity of David, Christ was set be●ore the eyes of the old people as in a double looking glass. For, as I said even now, they could not otherwise be before God either kings or priests, which were both the bondslaves of sin & of death, & defiled by their own corruption. Hereby appeareth that that saying of Paul is most true, 
Gal. iii, xxiii●,  that the jews were holden as under the keeping of a Schoolmaster, till the seed came for whose sake the promise was given. For, because Christ was not yet familiarly known, they were like unto children, whose weakness could not yet bear a full knowledge of heavenly things, but how they were by ceremonies as it were led by the hand to Christ, is before spoken, & may be better understand by many testimonies of the Prophets. For although it was commanded them, to come daily with new sacrifices to appease God: yet Isaiah promiseth that all their sins shallbe cleansed with one only sacrifice. 
Esa. liij.  Wherewith Daniel agreeably sayeth: 
Daniel. ix.  The priests appointed of the tribe of Levi, did enter into the Sanctuary: but of the only priest it was once said, that by an oath he was chosen of God to be a priest for ever, 
Ps. c. x.iiij  according to the order of Melchisedech. At that time the anointing with oil was visible: but Daniel by his vision pronounceth that there shall be an other manner of anointing. And, because I will not tarry upon many examples, the author of the Epistle to the Hebrews even from the four chapter to the xi. doth largely and plainly enough show, that the ceremonies are nothing worth & vain till we come to Christ. As concerning the ten commandments: 
Rom. x. iiij  that lesson of Paul is likewise to be kept in mind that Christ is the end of the law unto salvation, to every one that believeth: 
ij. Cor. iij. vi.  And an other lesson, that Christ is the Spirit that quickeneth the letter which of itself slayeth. For in the first of these two, he meaneth that righteousness is vainly taught by commandments, until Christ do give it both by free imputation and by the spirit of regeneration. Wherefore he worthily calleth Christ the fulfilling or end of the law. Because it should nothing profit us to know what God requireth of us, unless he did secure us fainting and oppressed under the yoke and untolerable burden. In an other place he teacheth that the law was made for transgressions, 
Gal. i●j. nineteen.  that is to bring men to humility being proved guilty of their own damnation. And, because this is the true and only preparation to seek Christ, what so ever he teacheth in diverse words, do all very well agree together. But because he then was in contention with perverse teachers, which feigned that we do deserve righteousness by the works of the law, to confute their error, he was compelled sometime to speak precisely of the bare law, which yet otherwise is clothed with the covenant of free adoption.  
But now it is good to know, how being taught by the moral law, we are made more inexcusable, that our own giltynesse may move us to crave pardon. If it be true that we be taught perfection of righteousness in the law, than this also followeth, that the absolute keeping thereof is perfect righteousness before God, that is, whereby a man may be deemed and accounted righteous before the heavenly throne of judgement. 
Deut. thirty. nineteen.  Wherefore Moses, when he had published the law, doubted not to protest before heaven and earth, that he had set before Israel life and death good and evil. And we may not deny, but that the reward of eternal salvation belongeth to the upright obedience of the law, as the lord hath promised it. Again, yet it is good to examine, whether we perform that obedience, upon desert whereof we may conceive a trust of that reward. For to what small purpose is it, to see the reward of eternal life set in keeping of the law, unless we further know whether we may by that way attain to eternal life? But herein the weakness of the law doth show itself. For because that keeping of the law is found in none of us all, we are excluded from the promises of life, and do fall into curse only. I do not now tell what doth come to pass, but what needs must so come to pass. For where as the doctrine of the law is far above the power of man, he may in deed a far of, look at the promises, but yet not gather any fruit of them. Therefore this one thing remaineth, that by the goodness of them he may the better weigh his own misery, while he considereth, that all hope of salvation being cut of, death doth certainly hung over him. Do the other side do press us terrible penal laws, which do hold entangled & fast bond not only a few of us, but every one without exception: they press us, I say, & do pursue us, with unappeasable rigour, so that we may see most present death in the law.  
Therefore if we look only upon the law, we can do nothing but be discouraged, be confounded, & despair, for as much as by it we are all damned & cursed, & kept far of from the blessedness that he offereth to them that worship him. Wilt thou say then, Doth the lord so mock us▪ For how finally doth it differ from mocking, to show forth a hope of felicity, to allure & exhort men unto it, to protest that it is laid open for us, when in the mean season the entry unto it is forclosed & impossible to be come to? I answer: although the promises of the law in so much as they are conditional, do hang upon the perfect obedience of the law, which can nowhere be found, yet are they not given in vain. For when we have learned that they shallbe void and of no effect unto us, unless God embrace us with his free goodness without regard of our works, & unless we do embrace by faith the same goodness given us by the Gospel, then want they not their effectualness, yea with their condition annexed. For than he doth so freely give all things unto us, that he addeth this also to the heap of his bountifulness, that not refusing our half full obedience, and remitting so much as it wanteth of full performance, he so maketh us to enjoy the fruit of the promises of the law, as if we ourselves had fulfilled the condytion. But we will at this present proceed no further in this matter, because it shallbe more largely to be entreated of, when we shall speak of the justification of faith.  
Whereas we said that it is impossible to keep the law, that is in few words to be both expounded and proved. For it is wont among the people commonly to be accounted an opinion of great absurdity, so far that Jerome doubted not to pronounce it accursed: what Jerome thought, I do nothing stay upon: as for us, let us search what is truth. I will not here make long circumstances of diverse sorts of possibilities. I call that impossible, which both never had been, & also is hindered by the ordinance & decree of God, that it never hereafter may be. If we record from the farthest time of memory, I say that there hath none of the holy men, that being clothed with the body of death, hath ever attained to that full perfection of love, to love God with all his heart, with all his mind, with all his soul, with all his power: Again, that there hath been none that hath not been troubled with concupiscence. Who can say Nay? I see in deed what manner holy men foolish superstition doth imagine unto us, even such whose pureness the heavenly angels do scarcely countervail: but against both the Scripture & proof of experience. I say also, that there shall none hereafter be, that shall come to the mark of true perfection, unless he be loosed from the burden of his body. For this point there are open testimonies of Scripture. 
i Reg. vii● xl●i Ps. c.xliij.  Solomon said, there is not a righteous man upon the earth that sinneth not. And David said: every living man shall not be justified in thy sight. job in many places affirmeth the same. But Paul most plainly of all: 
Gal. 〈…〉  that the flesh lusteth against the spirit, and the Spirit against the flesh. And by no other reason he proveth that all that are under the law, are subject to the curse. But because it is written, 
D●a. xx●● xxvi.  that cursed are all they that do not abide in all the commandments thereof: meaning, or rather taking it as a thing confessed, that no man can abide in them. And what soever is forespoke by the Scriptures, that must be holden for perpetual, yea & necessary. With such subtlety did the Pelagians trouble Augustine, saying that there is wrong done to God, to say that he doth command more than the faithful are able by his grace to perform. Augustine, to avoid their cavillation confessed, 
Lib. de ●●●tu & gra●●●.  that the lord might in deed, if he would, advance a mortal man to the pureness of Angels: but that he neither hath done so at any time, nor will do, because he hath otherwise affirmed in the Scriptures. And that do I also not deny. But I add further, that it is inconvenient to dispute of his power against his truth, and that therefore this sentence is not subject to cavillations if a man should say, that that thing is impossible to be, whereof the Scriptures do pronounce that it shall not be. But if they dispute of the word: when the Disciples asked the lord, 
Mat. nineteen. xiv. 〈◊〉. de se●ritu & litera.  who may be saved, he answered: with men in deed it is impossible, but with God all things are possible. Also Augustine with a most strong reason stiffly defendeth, that in this flesh we never yield to God the due love that we own him. Love (saith he) so followeth knowledge, that no man can perfectly love God, but he that hath first fully known his goodness. We, while we wander in this world, see by a glass and in a dark speech: it followeth therefore, that our love is unperfect. Let this therefore remain out of controversy, that in this flesh it is impossible to fulfil the law, 
Ro. viij. ●●.  if we behold the weakness of our own nature, as it shall yet also in an other place be proved by Paul.  
But that the whole matter may be more plainly set forth: let us in a compendious order gather up together the office and use of the law which they call Moral. Now, as far as I understand, it is contained in these three parts. The first is, that while it showeth to every man the righteousness of God, the is the righteousness which only is acceptable to God, it admonish, certify, prove guilty, yea & condemn every man of his own unrightousnesse. For so is it needful that man blinded & drunk with love of himself, be driven both to the knowledge & the confession of his own weakness & uncleanness: for as much as if his vanity be not evidently convinced, he swelleth with mad affiance of his own strength, & can never be brought to think of the sclendernesse thereof, so long as he measureth it by the proportion of his own wil But so soon as he beginneth to compare his strength to the hardness of the law, there he findeth matter to abate his courage. For how so ever he before conceived a great opinion of it, yet by and by he feeleth it to pant under so great a burden, & then to shake & folter, at last even to fall down and faint. So being taught by the schooling of the law, he putteth of that arrogancy wherewith before he was blinded. Likewise he is to be healed of an other disease of pride, whereof we have said that he is sick. So long as he is suffered to stand to his own judgement, he deviseth Hypo●●i●e in stead of righteousness, wherewith being contented, he riseth up in courage, by I hot not, what forged rightousnesses, against the grace of God. But so sove as he is compelled to try his life by the balance of the law, them leaving the presumption of that counterfeit righteousness, he seeth himself to be an infinite space distant from holiness: again, that he floweth full of infinite vices, whereof before he seemed clean. For the evils of lust are hidden in so deep and crooked privy corners, that they easily deceive the sight of man. 
Rom. lxj. seven.  And not without cause the Apostle saith, that he knew not lust, except the law had said: Thou shalt not lust: because except it be by the law disclosed out of her lurking holes, it destroyeth miserable man so secretly, that he feeleth not the deadly dart thereof.  
So the law is like a certain looking glass wherein we behold, first our weakness, & by that our wickedness, & last of all by them both our accursedness, even as a glass representeth unto us the spots of our face. For when power faileth man to follow righteousness, then must he needs stick fast in the mire of sins. And after sin by & by followeth curse. And of how much the greater transgression the law holdeth us guilty and convict, with so much the more grievous judgement it condemneth us. 
Rom. xij. x●●j.  For this purpose maketh the saying of the Apostle, that by the law is the knowledge of sin. For there he speaketh only of the first office of the law, the proof whereof is in sinners not yet regenerate. And like to this are these two sayings, that the law entered that sin might abound, and therefore that it is the ministration of death that worketh wrath and slayeth. 
Rom. v. xx two. Cor. in. Rom. iiij. xv.  For without doubt so much more groweth iniquity, with how much more understanding of sin the conscience is stricken, because unto breach of law is added obstinacy against the maker of the law. It followeth therefore that the law armeth the wrath of God to the destruction of the sinner, because of itself it can do nothing but accuse, condemn and destroy. 
De corre. & gratiae Vide Ambros. cap. 1. de iae. & vita beata. cap. 6.  And as Augustine writeth, if the spirit of grace be absent, the law is present with us, only to this end, to accuse us and kill us. And yet when this is said, neither is the law dishonoured thereby, nor any thing taken from the excellence thereof. Truly, if our will were wholly framed and disposed to the obedience of the law, then plainly the only knowledge of it were sufficient to salvation. But for asmuch as our fleshly and corrupt nature fighteth, as an enemy with the spiritual law of God, and is nothing amended with the discipline thereof, this followeth that the law which was given for salvation, (if it had found fit hearers) turneth to the occasion of sin & death. For sith we are all proved transgressors of it, the more plainly that it openeth the righteousness of God, so much the more on the other side it discloseth our iniquity: the more surely the it confirmeth the reward of life and salvation laid up for righteousness, so much the more assured it maketh the destruction of the wicked. So far is it of therefore that these sayings should be to the dishonour of the law, that they much avail to the more glorious commendations of Gods bounty. For truly it hereby appeareth that we are hindered by our own wickedness, and perverseness, that we enjoy not the blessedness of life set openly abroad for us by the law. Whereby the grace of God that helpeth us without the succour of the law, is made so much the sweeter, and the mercy more lovely that giveth it unto us, whereby we learn that he is never wearied with often doing us good and heaping new gifts upon us.  
And whereas the iniquity and condemnation of us all is sealed by the testimony of the law, it is not done for this purpose (if at least we well profit in it) to make us fall down with despere, or with discouraged minds to tumble down headlong. In deed the reprobate are amazed after that manner, butt that is by reason of their obstinaty, but with the children of God, there behoveth to be an other end of instruction. I grant, 
Rom. iij.xx.  the Apostle testifieth that we are all condemned by judgement of the law, that every mouth may be stopped, and that all the world may become bound unto God: but yet the same Apostle in an other place teacheth, 
Rom. xi. xxxij.  that God hath concluded all under unbelief, not to destroy all, or to suffer all to perish, butt that he might have mercy of all, that leaving the foolish opinion of their own strength, they might understand, that they stand & are upholden by the only hand of God: that they being naked and empty, may flee to his mercy, that they may rest themselves wholly upon it, hide themselves wholly in it, take hold of it alone in steed of righteousness and merits, which is laid open in Christ for all men, who soever they be that with true faith do desire and look for it. For God in the commandments of the law appeareth butt a rewarder of perfect righteousness, whereof we all are destitute, and on the other side a rigorous judge of evil doings. But in Christ his face shineth full of grace and lenity, even toward the wretched and unworthy sinners.  
Of profiting, to crave the grace of his help, Augustine speaketh oft, 
Epist. 200.  as when he writeth to hilary, The law commandeth that endevoring to do the things commanded, and being wearied with our weakness under the law, we should learn to ask the help of grace. 
Epist. 200.  Again to Aselius. The profit of the law is to convince man of his own weakness, and compel him to crave the physic of grace that is in Christ. 
Epist. 95.  Again to Innocent of Rome, The law commandeth, & Grace ministereth strength to do. Again to Valentine: 
Libro de corre. & gratia. In Psal. 70 In psal. 118  God commandeth those things that we can not do, that we may learn to know what to ask of him. Again: The law was given to accuse you, that being accused you should fear, that fearing you should crave pardon, and not presume of your own strengths. Again: The law was given for this purpose, of great to make little, to show that thou haste no strength of thine own to righteousness, that thou as poor, unworthy and needy, shouldest flee unto grace. 
Serm. 27.  After, he turneth his speech to God and saith: Do so Lord, do so merciful Lord, command that which can not be fulfilled: yea, command that which can not but by thy grace be fulfilled, that when men can not fulfil it by their own strength, every mouth may be stopped, and no man may think himself great. Let all be little ones, and let all the world be guilty before thee. But I am not wise to heap up so many testimonies, sith that holly man hath written a book properly of that matter, which he hath entitled, Of the Spirit and Letter. The second profiting he doth not so lively describe, either because he knew that it did hang upon the former, or because he did not so well understand it, or because he wanted words where with dystinctely and plainly to express his meaning of it, which yet he rightly conceived: but this first office of the law is not idle even in the reprobate also. For though they go not thus far forward with the children of God, that after the throwing down of their flesh they be renewed and flourish again in the inward man, but amazed with the first terror do lie still in desperation: yet it serveth to show fourth the equity of God's judgement, that their consciences be tossed with such ways. For they ever willingly desire to make shift against the judgement of God. Now while the same is not yet opened, they yet so astonished with the testimony of the law and their conscience do bewray in themselves what they have deserved.  
The second office of the law, is that they which are touched with no care of that which is just and right, unless they be compelled, when they hear the terrible penal ordinances therein, may be restrained at least with fear of punishment. But they are restrained, not because their inward mind is moved or affected withal, but because being as it were bridled, they withhold their hand from outward work, and do keep in their perverseness within them, which otherwise they would have outrageously poured out. Thereby they become truly nether the better, nor the more righteous before God. For although being letted either by fear or by shame, they dare not put that in practise which they have conceived in their mind, nor openly blow abroad the rages of their lust: yet have they not a heart framed to the fear & obedience of God, yea the more that they hold back themselves, so much the stronglier within they are kindled, they burn, they boil, ready to do any thing, and to break fourth any whether, if this terror of the law did not stay them. And not that only, but also they most spitefully hate the law, and do detest God the lawmaker, so that if they could, they would very feign take him away, whom they can not abide, neither when he commandeth rightful things, nor when he revengeth him upon the despisers of his majesty. In some in deed more darkly, & in some more plainly, but in all generally that are not regenerate, is this feeling, that they are drawn to the following of the law not by willing submission, but resisting and against their wills, only by violence of fear. But this constrained and enforced righteousness is necessary for the public common state of men, the quiet whereof is herein provided for, while ordre is taken that all things be not confounded with uproar, which would come to pass, if all things were lawful for all men. Yea it is not unprofitable for the children of God to be exercised with this Schooling, so long as they before their calling being yet destitute of the spirit of sanctification, are still wanton with the folly of the flesh. For when they are drawn back, though it be but from outward licentiousness, by the terror of god's vengeance, although for that they are not yet tamed in mind, they go for the present time but a little forward, yet they partly grow in ure to bear the yoke of Christ, so that when they are called, they be not altogether rude and raw to discipline, as to a thing unknown. This office the Apostle seemeth properly to have touched, 
i Tim. i ix  when he sayeth that the law was not set for the righteous man, butt for the unrighteous and disobedient, wicked and sinners, evil doers & profane men, slaiers of their parents, & murderers, fornicators, Sodomites, robbers of children, liars and perjured men, & what soever else is against sound doctrine. For he sayeth, that it is a stay to the wild outraging lusts of the flesh, that else would stray abroad without measure.  
But to both may that be applied which he saith in an other place, 
Gal. iii. xx●iii  that the law was to the jews a Schoolmaster to Christ, for there are two sorts of men, whom with her schooling she leadeth by the hand to Christ. The one sort, of whom we first spoke, because they are to full of affiance of their own strength or righteousness, are not meet to receive the grace of Christ, unless they be first emptied, therefore the law bringeth them down to humility by knowledge of themselves, that so they may be prepared to desire that which before they thought they wanted not. The other sort need a bridle to be holden back, least they so give lose the rheims to the wantonness of their flesh, that they fall of altogether from all study of righteousness. For where the spirit of God doth not yet govern, there sometime lusts do so boil, that it is in great peril least they throw down the soul that is subject to them into the forgetfulness and despising of God: and so would it come to pass if God did not with this remedy provide for it. Therefore those whom he hath appointed to the inheritance of his kingdom, if he do not by and by regenerate them, he keepeth then by the works of the law under fear, until the time of his visitation, not that chaste and pure fear such as ought to be in children, but yet a profitable fear for this that they may according to their capacity be taught by introduction to true godliness. Of this we have so many proves, that it needeth not example. For who soever have any time continued in not knowing of God, will confess that this happened unto them, that they were holden by the bridle of the law in some fear & obedience of God, until the time that being regenerate by his spirit, they began heartily to love him.  
The third use, which is also the principal use, and more nearly looketh unto the proper end of the law, concerneth the faithful, in whose hearts already liveth and reigneth the spirit of God. For although they have the law written and graven in their hearts by the finger of God, that is to say, be so affectioned and minded by the direction of the spirit that they desire to obey God, yet do they still two ways profit in the law. For it is to them a very good mean, whereby they may daily better & more assuredly learn what is the will of the Lord which they aspire unto, and may be confirmed in the understanding thereof. As if a servant be already bent with all the affection of his heart, to please his Lord: yet hath he need dylygentelye to search out and mark the fashions of his Lord, that he may frame and apply himself unto them. And let none of us exempt himself from this need. For no man hath hitherto attained to so great wisdom, but that he may by daily instruction of the law get new profit in proceeding to the purer knowledge of Gods will. Then because we need not only doctrine but also exhortation: this other profit shall the servant of God take by the law, to be by the often meditation thereof stirred up to obedience, to be strengthened in it, to be holden back from the slippery way of offending. For after this manner, must these holly ones drive forward themselves, which with how great cheerfulness so ever they travail to Godward according to the spirit, yet they are alway laden with the sluggishness of the flesh, that they proceed not with such full readiness as they ought. To this flesh is the law given as a whip, that like a slow and dull Ass it may be pricked forward to work, yea to the spiritual man, because he is not yet dispatched of the burden of the flesh, it shall be a continual prick that suffcreth him not to stand still. 
Psal. nineteen. vi●.  Even to this use David had respect, when he did set fourth the law with those notable praises: The law of the Lord is undefiled, converting souls: the justices of the Lord are upright, and cheering hearts: the commandment of the Lord is bright, that giveth light to the eyes. etc. Again: A launterne to my feet is thy word, and a light unto my paths▪ and innumerable other that he rehearseth in all that Psalm. Neither are these things against the sayings of Paul, 
Psal. C. nineteen. c. v.  wherein us showed, not what use the law ministereth to the regenerate, butt what it is able to give to man of it self. Butte here the Prophet reporteth with how great profit the Lord doth instruct them by reading of his law, to whom he inwardly inspireth a readiness to obey. And he taketh hold not of the commandments only, butt also the promise of grace annexed to the things, which only maketh the bitterness to ware sweet. For what were less ameable than the law, if it should only with requiring and threatening trouble souls carefully with fear, and vex them with terror? Butte specially David showeth, that he in the law conceived the mediator, without whom there is no delight or sweetness.  
Which while some unskyllfull men can not discern, they boldly shake away all Moses, and bid the two tables of the law farewell, because they think it is not agreeable for christians to cleave to that doctrine that containeth the minustration of death. Let this profane opinion depart far out of our minds. For Moses taught excellently well, that the same Law which with sinners can engender nothing butt death, ought in the holly to have a better and more excellent use. For thus, when he was ready to die, 
Deut. xxxi vi.  he openly said to the people: Say your hearts upon all the words that I do testify to you this day, that ye may commit them to your children, that ye may teach them to keep, to do, and to fulfil all the things that are written in the volume of this law, because they are not vainly commanded you, butt that every one should live in them: butt if no man can deny that there appeareth in it an absolute pattern of righteousness, then either we must have no rule at all to live justly and uprightly, or else it is not lawful for us to depart from it. For there are not many butt one rule of life which is perpetual and can not be bowed. Therefore, whereas David maketh the life of a righteous man continually busied in the meditation of the law, let us not refer that to one age only, 
Psal. i. ●.  because it is most meet for all ages to the cud of the world: and let us not therefore be frayed away, or flee from being instructed by it, because it appointeth a much more exact holiness than we shall perform, whyl● we shall carry about the parson of our body. For now it executeth not against us the office of a rigorous exacter that will not be satisfied, but with his full task performed: butt in this perfection where unto it exhorteth us, it showeth us a mark, toward which in all our life to endeavour, is no less profitable for us, than agreeable with our duty. In which endeavour if we fa●le not, it is well. For all this life is a race, the space whereof being run cute, the Lord will grant us to attain to that mark, toward which our endeavours do travail a far of.  
Now therefore, whereas the law hath toward the faithful a power to exhort, not such a power as may bind their consciences with curse, butt such as with often calling on, may shake of sluggishness and pinch imperfection to awake it: many when they mean to express this deliverance from the curse thereof, do say, that the law is abrogate to the faithful. (I speak yet of the law moral) not that it doth no more command them that which is right, butt only that it be no more unto them that which it was before, that is, that it do no more, by making afraid and confounding their consciences, damn and destroy them. And truly such an abrogation of the law, Paul doth plainly teach, and also that the Lord himself spoke of it, appeareth by this that he would not have confuted that opinion that he should dissolve the law, 
Mat. v. xvi●.  unless it had been commonly received among the jews. Butte forasmuch as it could not rise causelessly and without any colour, it is likely that it grew upon false understanding of his doctrine, as in a manner all errors are wont to take occasion of truth, but least we should also stumble at the same stone, let us diligently make distinction, what is abrogate in the law, and what remaineth yet in force. Where the Lord protesteth that he came not do destroy the law, butt to fulfil it: and that till heaven and earth pass away, no one jot of the law should pass away, butt that all should be fulfilled: he sufficiently confyuneth that by his coming nothing should be taken away from the out keeping of the law. And for good cause: sith he came rather for this end, to heal offences. Wherefore the doctrine of the law remaineth for all Christians, inviolable, which by teaching admonishing, rebuking and correcting may frame and prepare us to every good work.  
As for those things that Paul speaketh of the curse, it is evident that they belong not to the very instruction, butt only to the force of binding the conscience. For the law not only teacheth, butt also with authority requireth that which it commandeth. If it be not performed, yea if duty be stacked in any part, it bendeth her thunderboulte of curse. 
●al. iij. x. D●. xxvij. xxuj.  For this cause the Apostle saith, that all they that are of the works of the law, are subject to the curse. because it is written: Cursed is every one, that fullfylleth not all. And he sayeth, that they be under the works of the law, that do not set righteousness in the forgiveness of sins, by which we are loosed from the rigour of the law. He teacheth therefore that we must be loosed from the bonds of the law, unless we will miserably perish under them. But from what bonds? the bonds of that rigerous and sharp exacting, that releaseth nothing of the extremity of the law, and suffereth not any offence unpunished. From this curse (I say) that Christ might redeem us, he was made a curse for us. For it is written: Cursed is every one that hangeth upon the tree. 
Ga. iij. ●iij & iiiii. iiii. Deut. xxi. xxii●.  In the chapter following in deed he saith, that Christ was made subject to the law, to redeem them that were under the law: but all in one meaning, for he by and by addeth, that by adoption we might receive the right of children. What is that? that we should not be oppressed with perpetual bondage, that should hold our conscience fast strained with anguish of death. In the mean time this alway remaineth unshaken, that there is nothing withdrawn of the authority of the law, but that it ought still to be received of us with the same reverence and obedience.  
Of ceremonies it is otherwise, which were abrogate not in effect, but in use only. And this, that Christ by his coming hath made an end of them, doth so no thing diminish their holiness, that it rather setteth them fourth and maket them glorious. For as they should have given but a vain show to the old people, unless the power of the death and resurrection of Christ had been showed therein, so if they had not cessed, we could not at this day discern to what purpose they were ordained. Therefore Paul, to prove that the keeping of them, now is not only superfluous, but also hurtful, teacheeh that they wear shadows whereof we have the body in Christ. 
Colos. two. xvii.  We see therefore how in the abolishing of them, the truth shineth better than if they did still a far of, and as it were, with a veil spread before show a figure of Christ that hath already plainly appeared. 
Mat. xxv● two.  〈◊〉 therefore the veil of the Temple at the death of Christ was torn in two pieces and fell down: because now the true and express image of the heavenly good things was come to light, which before had been but unperfectly begun with dark rude draughts, as the authore of the Epistle to the hebrews saith. 
Heb. x.i. Luc. xvi. xxvi.  Hereunto serveth the saying of Christ, that the law and the Prophets were unto the time of John, and that from that tune forward, the Kingdom of God began to be joyfully preached: not meaning that the holy fathers were without the preaching that containeth the hope of salvation, and of eternal life, but because a far of, and under shadows only they did behold that which we at this day see in the full light. But why it behoved that the Church of God should climb up higher from those first instructions, John the Baptist declareth: for that the law is given by Moses, 
John. i.xu.  but grace & truth began by jesus christ. For although the purging of sins were truly promised in the old sacrifices, & the Ark of the covenant was a sure pledge of the fatherly favour of God, yet all this had been but a shadow, if it had not been grounded upon the grace of Christ, wherein is sound perfect and eternal steadfastness. Let this then remain sure, that although the ceremonial usages of the law have cessed to be observed, yet by the end of them it is that better known, how great was the profit of them before Christ's coming, with in taking away the use of them hath sealed the force & effect of them with his death.  
Somewhat more hard is the point that Paul noteth, And he hath renewed you together with him, 
Coloss. two. xii.  when ye were dead by sins, and the uncircumcision of your flesh, forgiving you of all your offences, blotting out the handwriting that remained in the decrees against us, which was contrary unto us, and he hath taken it away, fastninge it to the cross etc. For he seemeth to stretch the abolyshinge of the law somewhat further, that now we have nothing to do with the decrees thereof. For they err that expond it only of the law moral, whose unappeassable rigour rather than doctrine thereof they think to be taken away. Some more deeply weighing the words of Paul, do espy that it is properly spoken of the law ceremonial, and do show that this word Devil, doth more than ones so signify in Paul. For to the Ephesians he saith thus: He is our peace, 
Ep. ●i. xiv  that maketh both to be one, that maketh void the law of commandments consisting in the decrees, that he might make two in himself into one new man. It is no doubt that he speaketh there of the ceremonies, for he calleth it the partition wherewith the jews were severed from the Gentiles: wherefore I grant that those first expositors are rightfully reproved by these: but yet me thinks that these do not sufficiently well set fourth the mind of the Apostle. For I like not at all, to have these two places compared together in all points, when his purpose was to advertise the Ephesians of their adoption into the fellowship of Israel, he teacheth that the stop is taken away, whereby they were before time kept asunder, that was in ceremonies. For the usages of washings and sacrifices, wherewith the jews were made holy unto the Lord, did sever them from the Gentiles. But in the epistle to the Colossians, who seeth not that 〈◊〉 toucheth a higher mystery? In deed the point of the disputation there, is of mosaical observations, whereunto the false Apostles did labour to drive the Christian people. But, as in the Epistle to the Galatians he fetcheth that controversy further of, and as it were bringeth it back to the first head thereof, so doth he also in this place. For if in the ceremonies you consider nothing else but a necessity of that use of them, to what purpose was it, to call it a handwriting against us? moreover to set the whole sum in a manner of our redemption in this, that it should be canceled? Wherefore the matter itself trieth out, that here is some more secret thing to be considered. And I trust that I have attained the natural understanding of it, if at least this be granted me to be true, which in one place is most truli written by Augustine, yea that he hath taken out of the plain words of the Apostle, that in the jewish ceremonies was rather a confession than a cleansing of sins. 
Heb. seven. & ix. ●●x.  For what did they else by sacrifices, but confess themselves in their conscience guilty of death, that did put cleansinges in their place? What did they with their cleansinges, but testify themselves to be unclean? And so was the handwriting of their sin, and uncleanness oft renewed by them, but there was no discharge in that testifying thereof. For which cause the Apostle writeth that at length by mean of the death of Christ, 
Heb. ix. xv  was performed the redemption of the offences that remained under the old Testament. Therefore the Apostle doth worthily call the Handwritinge against those that observe them: for as much as by them there did openly s●ale to their own damnation & uncleanness. And it hindereth not, that they were also partakers of the same grace with us. For this they obtained in christ, not in the ceremonies, which there the Apostle doth sever from Christ, because being at that time used, they did obscure the glory of Christ. Thus learn we, that the ceremonies, if they be considered by themselves, are well and fitly called handwrytynges against the salvation of men, because they were as solemn instruments that testified their being bound. When the false Apostles went about to bind the Christian Church to them again, Paul did not without cause admonish the Coloss●aus, by fetching their signification of them further of, to what point they should fall back again, if they suffered themselves in such sort to be yoked by them. For there withal was the benefit of Christ wrested away from them, in as much as he having once performed the eternal cleansing, hath utterly abolished these daily observations, which were only of force to seal sins, but could do nothing to the putting away of them.   

The eight Chapter. An exposition of the Moral law.  
HEre I think it shall not be from the purpose, to interlace the ten Commandments of the law with a short exposition of them, because thereby both that shall better appear which I have touched, that the same keeping of them which God hath once appointed remaineth yet in force: and then also we shall have besides that a proof of the second point, that the jews did not only learn by it what was the true force of godliness, but also by the terror of the judgement, sith they saw them selves unable to keep it, they were compelled whether they would or no, to be drawn to the Mediatore. Now in the setting forth the sum of thofe things that are required in the true knowledge of God, we have already taught, that we can not conceive him according to his greatness, butt that by and by his majesty presenteth itself unto us to bind us to the worship of him. In the knowledge of ourselves we have set this for the chief point, that being void of the opinion of our own strength, and clean stripped of the trust of our own righteousness, and on the other side discouraged and beaten down with conscience of our own needynesse, we should learn perfect humility and abacement of ourselves. The Lord setteth fourth both these points in his law, where first challenging to himself due power to govern, he calleth us to the reverence of his divine majesty, and appointeth out unto us wherein it standeth and consisteth: & then publishing a rule of his righteousness, (against the righteousness where of our nature as it is perverse & crooked, doth always strive, & beneath the perfection whereof our power as of itself it is weak & feeble to do good, lieth a great way below) he reproveth us both of weakness and unrighteousness. Moreover that inward law which we have beforesaid to be graven and as it were imprinted in the hearts of all men, doth after a certain manner inform us of the same things that are to be learned of the two tables. For our conscience doth not suffer us to step a perpetual sleep without feeling, but that it inwardly is a witness and admonysher of those things that we own to God, and layeth before us the difference of good and evil, and so accuseth us when we serve from our duty. But man being wrapped in such darkness of errors as he is, scarce even slenderly tasteth by that law of nature, what worship pleaseth God: but truly he is very far distant from the right knowledge thereof. Byside that, he is so swollen with arrogancy and ambition, & so blinded with self-love, that he can not yet look upon, and as it were, descend into himself to learn to submit and humble himself, and confess his own misery. Therefore (as it was necessary both for our dullness and stubborness) the Lord hath set us a law written, which should both more certainly testify that which in the law natural was to obscure, and also should shake away our drousenesse and more lively touch our mind and remembrance.  
Now it is easy to understand what is to be learned of the law, that is, that as God is our creature, so of right he hath the place of our father and Lord, and that by this reason we own to him glory, reverence, love & fear. Yea and also that we are not at our own liberty, to follow whether soever the lust of our mind doth move us, but that we ought to hang upon his back, and to rest only upon that which pleaseth him. Then we learn, that he delighteth in righteousness and uprightness, that he abhorreth wickedness, and therefore, that unless we will with wicked unthankfulness fall away from our creature, we must necessarily obserne righteousness all our life long. For if then only we yield unto him the reverence that we own, when we prefer his will before our own, it followeth, that there is no other due worship of him, but the observation of righteousness, holiness and cleanness. Neither may we pretend this excuse that we want power, and like wasted debtors be not able to pay. For it is not convenient that we should measure the glory of God by our own power: for whatsoever we be, he alway abideth like to himself, a lover of righteousness, a hater of wickedesse. Whatsoever he requireth of us (because he ca●ne require nothing butt that which is right) by bond of nature we must of necessity obey: but that we are not able, is our own fault. For if we be holden bound of our own lust wherein sin reighneth, so that we are not lose at liberty to obey our father, there is no cause why we should allege necessity for our defence, the evil whereof is both within us, and to be imputed unto ourselves.  
When we have thus far profited by the teaching of the law, then must we by the teaching of the same law also descend unto ourselves: whereby at length we may carry away two things. The first is, by comparing the righteousness of the law with our life, to learn, that we are far of from being able to satisfy the will of God, & that therefore we are not worthy to have place among his creatoures, much less to be reckoned among his children. The second is in considering our strength, to learn that it is not onli insufficient to fulfil the law, but also utterly none at al. hereupon followeth both a distrust of our own strength, & a care and fearfulness of mind. For conscience can not bear the burden of iniquity, but that by and by the judgement of God is present before it: and the judgement of God can not be felt, butt that it striketh into us a dreadful horror of death. And likewise being constrained with proofs of her own weakness, it can not choose butt by and by fall into despere of her own strength. Both these affections do engender humility and abatement of courage. So at length it cometh to pass, that man made afraid with feeling of eternal death, which he seeth to hang over him by the deserving of his own unrighteousness, turneth himself to the only mercy of God, as to the only haven of salvation: that feeling that it is not in his power to pay that he oweth unto the law, desperinge in himself, he may take breath again and begin to crave and look for help from else where.  
Butte the Lord not contented to have procured a reverence of his righteousness, hath also added promises and threatenings, to fill our hearts with love of him, and with hatred of wickedness. For, because our mind is to blind, to be moved with the only beauty of goodness, it pleased the most merciful Father of his tender kindness, to allure us with sweetness of rewards, to love and long for him. He pronounceth therefore, that with him are rewards laid up for virtue, and that he shall not spend his labour in vain, whosoever he be, that shall obey his commandments. He proclaimeth on the other side, that he not only abhorreth unryghtcousnesse, but also that it shall not escape unpunished, for that he will be a revenger of the contempt of his majesty. And, to exhort us by all means, he promiseth as well the blessings of this present life, as also eternal blessedness, to their obedience that keep his commandments: and to the transgressors thereof, he threateneth both present miseries and the punishment of eternal death. For the same promise, (he that doth these things, 
Leu. xvi●● v.  shall live in them:) and also the threatening that answereth it, (the soul that sinneth, the same shall die) do without doubt belong to the immortality or death that is to come, 
Eze. xviij. iiii. & xx.  and shall never be ended. All be it, wheresoever is mentioned the good will or wrath of God, under the one is contained eternity of life, under the other eternal destruction. Of present blessings and curses there is a long regyster rehearsed in the law. 
Leu. xxvi▪ iiii. D●. xxvii●. i.  And in the penal ordinances appeareth the sovereign cleanness of God, that can suffer no iniquity: but in his promises, beside his great love of righteousness, (which he can not find in his heart to defraud of her reward) there is also proved his marvelous bountifulness. For whereas we and all ours are indebted unto his majesty, by good right whatsoever he requireth of us, he demandeth it as due det, but the payment of det is not worthy of reward. Therefore he departeth with his own right, when he offereth reward to our obediences, which we do not yield of ourselves as things that were not due: but what those promises do bring unto us, is partly said already, and partly shall appear more plainly in place fit for it. It sufficeth for this present, if we remember and consider, that there is in the promises of the law, no small commendation of, righteousness, that it may the more certainly appear how much the keeping thereof pleaseth God: that the penal ordinances are set forth more detestation of unrighteousness, least the sinner, delighted with the sweet flatterings of vices, should forget that the judgement of the lawmaker is prepared for him.  
Now whereas the Lord giving a rule of perfect righteousness, hath applied all the parts thereof to his own will, therein is declared that nothing is to him more acceptable than obedience, which is so much more diligently to be marked, as the wantonness of man's mind is more ready to devise now and then diverse sorts of worshipping to win his favour withal. For in all ages that irreligious affectation of religion, because it is naturally planted in the wit of man, hath showed and yet doth show forth itself, that men do alway delight to invent a way to obtain righteousness bysyde the word of God, whereby it cometh to pass, that the commandments of the law have but small place among the works that are commonly called good works, while that innumerable rate of men's works occupieth almost all the room. But what other thing meant Moses than to restrain such licentiousness, 
Deut. x●●. viij.  when after the publishing of the law he spoke thus to the people: give heed, and hear all the things that I command thee, that it may be well to thee and to thy children after thee for ever, when thou shalt do that which is good and pleasant before thy God. What I command thee, that only do: add not unto it, nor dymynyshe it. And before, when he had protested, that this was his wisdom and understanding before other nations that he had received judgements, righteousness and ceremonies of the Lord, he said further, 
●eut. ●iij. ix.  Keep therefore thyself and thy soul carefully, that if forget not the words which thine eyes have seen, and that at no time they fall out of thy heart. For, bycuase God did foresee, that the Israelites would not rest, butt that after they had received the law, they would beside it travail in bringing fourth new righteousness, if they were not severely holden back: therefore he pronounceth that herein is contained the perfection of ryghteos●nesse, which should have been the strongest stay to hold them back, and yet they did cease from that boldness so much forbidden them. Butte what of us? we are surely comprehended within the same charge: for it is no doubt that that continueth still whereby the Lord hath challenged to his law the absolute doctrine of righteousness, yet we not contented therewith, do monsterouslye travail with forging and coyninge of new good works one upon an other. For the healing of this fault, the best remedy shall be, if this thought shall be steadfastly settled in us, that the law is given us from God to teach us a perfect righteousness: that therein is taught no righteousness, butt the same that is examined, by the appointed rule of God's will: that therefore new forms of works are vainly attempted to win the favour of God, whose true worship standeth in only obedience: butt rather that such study of good works as wandereth out of the law of God, is an intolerable defiling of God's righteousness and of the true righteousness. Augustine also saith most truly, 
Lib. 4. de c●●i. De●. ●. 12 de bo●o coniugali contra adver. Legis & proph. ●  which calleth the obedience that is done to God, sometime the mother and keeper, sometime the original of all virtues.  
But when we have expounded the law of the Lord, then more fitely and with more pofite shall that be confirmed which I have before spoken of the office and use of the law. But before that I begin to discuss every several commandment by itself, it shall be good now to give such lessons as serve to the universal knowledge thereof. first let us hold for determined, that the life of man is instructed in the law, not only to outward honesty, but also to inward and spiritual righteousness. Which thing whereas no man can deny, yet there be few that rightly mark it. That cometh to pass, because they look not upon the lawmaker, by whose nature the nature of the law also aught to be weighed. If any king do by proclamation forbidden to commit fornication, to kill, or to steal: in this case I grant that if a man do only conceive in his mind a lust to commit fornication to sin, or to steal, & do not commit any of these things in deed, he is out of the compass of this prohibition. And the reason is, for that, because the foresight of a mortal lawmaker, could not extend but to outward civility: his commandments are not broken, but when the outward offences are committed. But God (whose eye nothing escapeth, and which regardeth not so much the outward show as the cleanness of the heart) under the forbidding of fornication, manslaughter and theft, forbiddeth lust, wrath, hatred, coveting of an other mans, guile, and what soever is like to these. For insomuch as he is a spiritual lawmaker, he speaketh no less to the soul than to the body. Butte the manslaughter of the soul, are wrath and hatred: the theft of the soul, is evil desire and covetousness: the fornication of the soul, is lust. Butte man's laws also (will some man say) have regard to intents and wills, and not to successes of fortune. I grant, but yet they are such intents and wills, as have outwardly broken out. They weigh with what intent every outward act hath been done, butt they search not the secret thoughts. Therefore they are satisfied when a man only wythholdeth his hands from offending. On the other side, because the heavenly law is made for our minds, therefore the restraint of minds is principally needful to the keeping thereof. Butte the common sort of men, even when they mightylie dissemble there contempt of the law, do frame their eyes, their feet, their hands, and all the parts of their body to some observation of the law, in the mean time they hold their heart most far of from all obidience, and think themselves well discharged, if they keep close from men that which they do in the sight of God. They hear it said: Thou shalt not kill: Thou shalt not commit adultery: Thou shalt not steal: they draw not out their sword to kil● they join not their bodies with harlots: they lay not their hands upon other men's goods. All this is well hitherto. Butte in their whole hearts they breath out murders, they boil in lust, they cast their eyes aside at all men's goods, and devour them with coveting. now wanteth that which was the chief point of the law. Whence, I pray you, cometh so gross dullness, but that leaving the lawmaker, they rather measure righteousness by their own witie? Against these doth Paul mightily cry out, 
Rom. seven x●●●.  affirming that the law is spiritual: whereby he meaneth, that it not only demaunndeth an obedience of the soul, mind and will, but also requireth an Angelic pureness, which having all the filthiness of the flesh clean wiped away, may savour nothing but of the spirit.  
When we say that this is the meaning of the law, we thrust not in a new exposition of our own, but we follow Christ the best expositoure of the law. For when the Pharisees had infected the people with a false opinion, 
〈…〉  that he performeth the law that hath with outward work committed nothing against the law, he reproved this most perilous error, and pronounced that unchaste looking at a woman is fornication: he protested that they are mansleyers that hate their brother, for he maketh them guilty of judgement that have but conceived wrath in their mind, & them guilty of the counsel that in murmuring or grudging have uttered any token of a displeased mind: and them guilty of Hell fire, that with taunts and railing break fourth into open anger. They that have not espied these things, have famed Christ to be an other Moses, the giver of the law of the Gospel, which supplied the imperfection of the law of Moses. Whereupon cometh that common principle of the perfection of the law of the Gospel, which far passeth the old law, which is a most pernicious opinion. For hereafter, where we shall gather a sum of the commandments, it shall appear by Moses himself, how reproachfully they dishonour the law of God. Truly it showeth that all the holiness of the fathers did not much differ from hypocrisy, and it leadeth us away from that only and perfect rule of righteousness. But it is very easy to confute that error: for that they thought that Christ did add unto the law, whereas he did but restore the law to her integrity, while he made it free, and cleansed it being obscured with lies, and defiled with leaven of the Pharisees.  
Let this be our second note, that there is alway more contained in the commandments and prohibitions, than is by words expressed, which yet is so to be tempered, that it be not like a Lesbion rule, whereby licentiously wresting the Scriptures, we may make of every thing what we list. For many bring to pass by this unmeasured liberty of running at large, that with some the authority of Scripture groweth in contempt, and other some despere of understanding it. Therefore, if it be possible, we must take some such way, that may by right and perfect path lead us to the will of God, we must I say search how far our exposition may exceed the bounds of the words, that it may appear that it is not an addition of men's gloss knit to the word of God, butt rather that the pure and natural meaning of the law giver is faithfully rendered. Truly in a manner in all the commandments it is so manifest, that there are figurative speeches, meaning more in expressing part that he may worthily be laughed at that will restrain the meaning of the law to the narrowness of the words. It is evident therefore, that sober exposition doth pass beyond the words: but how far, that remaineth hard to judge, unless there be some measure appointed: wherefore I think this to be the best measure, that if it be directed to the intent of the commandment, that is, that in every commandment be weighed, why it was given us. As for example: Every commandment is either by way of bidding, or of forbidding: the truth of both sorts shall forthwith be found, if we consider the intent or the end thereof. As the end of the fift conmaundement is, that honour is to be given to them to whom God appointeth it. This therefore is the sum of the commandment, that it is right and pleaseth God, that we honour them to whom he hath given any excellence, and that he abhorreth contempt and stabbournnesse against them. The intent of the first commandment is, that God alone be honoured. The sum therefore of the commandment shallbe, that true godliness, that is to say, true worship of his majesty pleaseth God, and that he abhorreth ungodliness. So in every commandment we must look, upon what matter it treateth: then must we search out the end, till we find what the lawmaker doth testify therein properly to please or displease him: and last of all must we draw an argument from the same to the contrary, after this manner: If this pleaseth God, than the contrary displeaseth him: if this displease him, than the contrary pleaseth him: if he command this, than he forbiddeth the contrary: if he forbidden this, then he commandeth the contrary.  
That which is now somewhat darkly touched, shall in expounding of the commandments become very plain by practice, wherefore it sufficeth to have touched it, saving that this last point, is to be shortly confirmed with some proof thereof, because otherwise either it should not be understanded, or being understand, it might perhaps at the beginning seem to sound like an absurdity. This needeth no proof, that when a good thing is commanded, the evil is forbidden that is contrary to it: for there is no man but he will grant it me. And common judgement will not much stick to admit, that when evil things are forbidden, the contrary duties are commanded. It is an universal opinion that virtues are commended, when the contrary vices are condemned. But we require somewhat more than those forms of speech do signify commonly among the people. For they for the most part take the virtue contrary to any vice, to be the abstaining from the same vice: we say that it proceedeth farther, that is to contrary duties & doings. Therefore in this commandment, Thou shalt not kill, the common sense of men will consider nothing else, but that we must abstain from all hurt doing, or lust to do hurt. I say that there is further contained, that we should by all the helps that we may, succour the life of our neigheboure. And, least I speak without a reason, I prove it thus: God forbiddeth that our brother be hurt or missused, because he willeth that our neighebours' life be dear & precious unto us: he doth therefore require withal those duties of love that may be done by us for the preservation of it. And so may we see how the end of the commandment doth alwai disclose unto us all that we are therein commanded or forbidden to do.  
But why God, in such as it were half commandments hath by figures rather secretli signified, than expressed what his will was, where as there are wont to be many reasons rendered thereof, this one reason pleaseth me above the rest. Because the flesh always endeavoureth to extenuate the filthiness of sin, & to colour it with fair pretences, saving where it is even palpable for grossness, he hath set forth for an example in every kind of offence that which was most wicked and abominable, at the hearing whereof our very senses might be moved with horror, thereby to imprint in our minds a more heinous detesting of every sort of sin. This many times deceiveth us in weighing of vices, that if they be any thing secret, we make them seem small. These deceits the Lord doth disclose, when he accustometh us to refer all the whole multitude of vices to these principal heads, which do best of all show, how much every kind is abominable. As for example, wrath and hatred are not thought so heinous evils, when they are called by their own names, but when they are forbidden us under the name of man slaughter, we better understand how abominable they are before God, by whose word they are set in the degree of so horrible an offence: and we moved by his judgement, do accustom ourselves better to weigh the haynousenesse of those faults that before seemed but light unto us.  
thirdly is to be considered, what meaneth the dyviding of the law of God into two tables, whereof all wisemen will judge that there is sometime mention made not unfitly from the purpose, nor with out cause. And we have a cause ready, that doth not suffer us to remain in doubt of this matter. For God so divided his law into two● parts, in which is contained the whole righteousness, that he hath assigned the first to the duties of religion that do peculiarly pertain to the worshipping of his godhead, the other to the duties of Charity which belong unto men. The first foundation of righteousness is the worship of God: which being once overthrown, all the other membres of righteousness are torn in sunder and dissolved, like to the parts of a house unjointed and fallen down. For what manner of righteousness wilt if call it, that thou vexest not men with robbery and extorcious, if in the mean time by wicked sacrilege thou spoilest God's majesty of his glory? that thou defilest not thy body with fornication, if with thy blasphemies thou profanely abuse the sacred name of God? that thou murderest no man, if thou travail to destroy and extinguish the memory of God? Wherefore righteousness is vainly boasted of without religion, and maketh no better show, than if a mangled body with the head cut of, should be brought fourth for a beautiful sight. And religion is not only the principal part of righteousness, but also the very soul wherewith it breatheth: and is quickened. for men keep not equity and love among them selves without the fear of God. Therefore we say, that the worship of God is the beginning and foundation of righteousness, because when it is taken away, all the equity, continence and temperance that men use among themselves, is vain and tryflinge before God. We say also that it is the springe head and lively breath of righteousness, because hereby men do learn to live among themselves temperately and without hurt doing one to an other, if they reverence God as the judge of right and wrong. Wherefore in the first table he instructeth us to godliness and the proper duties of religion, wherewith his majesty is to be worshipped: in the other he prescribeth home for the fears sake of his name, we ought to behave ourselves in the fellowship of men. 
Matt. xxij xxxvij. Luke. x. xxvij.  And for this reason our Lord (as the evangelists rehearse it) did in a sum gather the whole law into two principal points, the one that we should love God with all our heart, with all our soul, with all our strength: the other, that we love our neighbour as ourselves. Thus thou seest how of the two parts wherein he concludeth the whole law, he directeth the one toward God, and appointeth the other toward men.  
But although the whole law be contained in two principal points, yet, to the end to take away all pretence of excuse, it pleased our God, to declare in the ten commandments more largely and plainly all things that belong both to the honour, fear and love of himself, and also to that charity, which he commandeth us to bear to men for his sake. And thy study is not ill spent to know the division of the commandments, so that thou remember that it is such a matter wherein every man ought to have his judgement free, for which we ought not contentiously to strive with him that thinketh otherwise. But we must needs touch this point, lest the readers should either scorn or marvel at the division that we shall use, as new and lately devised. That the law is divided in ten words, because it is oft approved by the authority of God himself, it is out of controversy, wherefore there is no doubt of the number, but of the manner of dividing. They that so divide them, that they give three commandments to the first table, and put other vij into the second, do wipe out of the number the commandment concerning images, or at least they hide it under the first: whereas without doubt it is severally set by the Lord for a commandment, and the tenth commandment of not coveting the things of his neighbour, they do sendly tear into two. Biside that it shall by and by be done to understand, that such manner of dividing was unknown in the purer age. Other do reckon, as we do, four several commandments in the first table, but in place of the first they set the promise without the commandment. As for me, because unless I be convinced by evident reason, I take the ten words in Moses for ten commandments, me thinks I see so many divided in very fit order. Therefore, leaving to them their opinion, I will follow that which I best alloow, that is, that the same which these later sort make the first commandment, shallbe in stead of a preface to the whole law, and then shall follow the commandments, four of the first table, and six of the second, in such order as they shallbe rehearsed. Augustine also to Boniface agreeth with us, 
Lib. ●. qu. ●et. Test.  which in rehearsing them keepeth this order: that God only be served with obedience of religion, that no idol be worshipped, that the name of the Lord be not taken in vain, when he had before severally spoken of the shadowish commandment of the sabot. In an other place in deed that first division pleaseth him, but for to slender a cause, that is, because in the number of three, if the first table consist of three commandments, the mystery of the trinity more plainly appeareth. Albeit in the same place he sticketh not to confess that otherwise he rather liketh our division. Byside these, the author of the Unperfect work upon Matthew is of our side. josephus, undoubtedly according to the common consent of his time, assigneth to either table five commandments. Which is both against reason, because it confoundeth the distinction of religion & charity and also is confuted by the authority of the Lord himself, which in Matthew reckoneth the commandment of honouring our parents, 
Matt. nineteen. nineteen.  in the number of the second table. Now let us hear God himself, speaking in his own words.  

The first Commandment.  I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no strange Gods before my face. 
Whether you make the first sentence a part of the first commandment, or read it severally, it is indifferent to me, so that you do not deny me that it standeth in stead of a preface to the whole law. First in making of laws is heed to be taken, that they be not shortly after abrogate by contempt. Therefore God first of all provideth, that the majesty of the law that he shall make, may never at any time come in contempt. For stablishing whereof he useth three manners of arguments. First he challengeth to himself power and right of dominion, whereby he may constrain his chosen people, that they must of necessity obey him: then he setteth forth a promise of grace with sweetness thereof to allure them to study of holiness. Thirdly he reciteth the benefit that he did for them, to reprove the jews of unthankfulness, if they do not with obedience answer his kindness. Under the name of jehovah, the Lord, is meant his authority & lawful dominion. And if all things be of him and do abide in him, it is right that all things be referred to him, 
Rom. xi. xxxvi.  as Paul sayeth. Therefore we are with this word alone sufficiently brought under the yoke of God's majesty, because it were monstrous for us to seek to withdraw ourselves from under his government, out of whom we can not be.  
After that he hath showed that it is he that hath power to command, to whom obedience is due, lest he should seem to draw by only necessity, he also allureth with sweetness in pronouncing, that he is the God of the Church. For there is hidden in this speeches mutual relation, 
jer. xxx●. xxxiij. Mat. xxij. xxxij.  which is contained in the promise: I will be to them a God, and they shall be to me a people. Whereupon Christ proveth that Abraham, Isaac and jacob have immortal life, by this that God testified that he is their God. Wherefore it is as much in effect, as if he should say thus: I have chosen you to be my people, not only to do you good in this present life, but also to give you the blessedness of the life to come. But to what end this tendeth, it is noted in diverse places in the law. For when the Lord doth vouch save to deal thus mercifully with us, 
De●. seven. vi &. ●●●ij. ij. &. x●v●. xviij  to call us into the company of his people, he chooseth us (saith Moses) that we should be a peculiar people unto himself, a holy people, and should keep his commandments. From whence also cometh this exhortion: 
Leu. nineteen. ●●  Be ye holy, for I am holy. Now out of these two is derived that protestation that is in the Prophet: The son honoureth the father, 
Mal. i vi.  & the servant honoureth his Lord. If I be a lord, where is my fear? If I be a father, where is my love?  
Now followeth the rehearsal of his benefit, which ought to be of so much more force to move us, as the fault of unthankfulness is more detestable even among men. He then did put Israel in remembrance of a benefit lately done, but such a one as for the miraculous greatness thereof being worthy to be had in remembrance for ever, should remain in force with their posterity. moreover it is most agreeable for this present matter. For the Lord seemeth to say that they were delivered out of miserable bondage for this purpose, that they should with obedience and readiness of service honour him, the author of their deliverance. He useth also, (to the end to hold us fast in the true worshipping of him alone) to set out himself with certain titles, whereby he maketh his sacred majesty to be differently known from all idols & forged gods. For▪ as I said before, such is our ready inclination to vanity, joined with rash boldness, that so soon as God is named, our mind can not take heed to itself, but that it by and by falleth away to some vain invention. Therefore, when the Lord meaneth to bring a remedy for this mischief, he setteth out his own godhead with certain titles, and so doth compass us in, as it were within certain grates, least we should wander hither and thither & rashly forge ourselves some new God, if forsaking the living God, we should erect and idol. For this cause, so oft as the Prophets mean properly to point out him, they cloth him, and as it were enclose him, within those marks, whereby he had opened himself to the people of Israel. And yet when he is called the God of Abraham, 
Exo. iij. vi. Amos. i.ij. Habac. two. xxviii. Ps. lxxx. two. &. xxix. i. Es. xxxvii. xvi.  or the God of Israel, when he is set in the temple of Jerusalem among the Cherebins, these and like forms of speech do not bind him to one place or to one people, but are set only for this purpose, to stay the thoughts of the godly in that God, which by his covenant, that he hath made with Israel, hath so represented himself, that it is no way lawful to vary from such a pattern. But let this remain steadfastly imprinted, that there is mention made of the deliverance to this end, that the jews might the more cheerfully give themselves to the God that doth by right claim them unto him. And we (lest we should think that the same nothing belongeth to us,) ought to consider, that the bondage of Egypt is a figure of the spiritual captivity, wherein we are all holden bound, until our heavenly deliverer do make us free by the power of his arm, & convey us into the kingdom of liberty. As therefore, when in the old time he minded to gather together the Israelites that were scattered abroad, to the worshipping of his name, he delivered them out of the intolerable dominion of Pharaoh, wherewith they were oppressed: so all those to whom at this day he professeth himself a God, he doth now deliver from the deadly power of the Devil, which was in a shadow signified by that corporal bondage. Wherefore there is no man, but his mind ought to be inflamed to hearken to the law which he heareth to have proceeded from the sovereign king. From whom as all things take their beginning, so is it meet that they have also their end appointed and directed to him. There is no man (I say) but he ought to be ravished to embrace the lawmaker, to the keeping of whose commandments, he is taught that he is peculiarly chosen: from whose bounty he looketh both for flowing store of all good things, and also the glory of immortal life: by whose marvelous power and mercy, he knoweth himself to be delivered out of the jaws of death.  
After that he hath grounded and established the authority of his law, he setteth forth that first commandment, That we have no strange Gods before him. The end of this commandment is, that God will only have pre-eminency, & wholly enjoy his own authority among his people. And that it may so be, he commandeth that there be far from us all ungodliness & superstition whereby the glory of his godhead is either diminished or obscured: and by the same reason he commandeth, that we worship and honour him with true endeavour of godliness. And the very simplicity of the words themselves do in a manner express the same. For we can not have God, but we must also comprehended therein all things that properly belong to him. Whereas therefore he forbiddeth us to have other Gods, he meaneth thereby, that we should not give away else where that which is proper to him. For although the things that we own unto God be innumerable, yet not unfitly they may be brought unto four principal points: Adoration, whereunto as a thing hanging upon it, is adjoined spiritual obedience of conscience: Affiance, Invocation, & thanksgiving. Adoration I call the reverence & worship which every one of us yieldeth unto him, when he submitteth himself unto his greatness: wherefore I do not without cause make this a part thereof, that we yield our consciences in subjection to his law. Affiance, is an assuredness of resting in him by reknowleging of his powers, when reposing all wisdom, righteousness, power, truth & goodness in him, we think ourselves blessed with only partaking of him. Invocation, is a resorting of our mind to his faith and help as to our only succour, so oft as any necessity presseth us. thanksgiving, is a certain thankfulness whereby the praise of all good things is given unto him. Of these, as God suffereth nothing to be conveyed away else where, so he commanded all to be wholly given to himself. Neither shall if be enough to absteyme from having any strange God, unless thou restrain thyself in this, that many wicked contemners are wont, which think the readiest way, to scorn all religions: but true religion must go before, whereby our minds may be directed to the living God, with knowledge whereof they being endued, may aspire to reverence, fear and worship his majesty, to embrace the communicating of all his good things, every where to seek for his help, to reknowledge and advance with confession of praise the magnificence of his works, as to the only mark in all the doings of our life. Then, that we beware of perverse superstition, whereby our minds swerving from the true God, are drawn hither and thither as it were unto diverse gods. Wherefore, if we be contented with one God, let us call to remembrance that which is beforesaid, that all forged gods are to be driven far away, and that the worship is not to be torn in sunder, which he alone claimeth to himself. For it is not lawful to take away any thing from his glory, be it never so little, but that all things that belong to him may wholly remain with him. The parcel of sentence that followeth (Before my face) increaseth the heinousness, for that God is provoked to controversy, so oft as we thrust our own inventions in his place, as if an unchaste wonlan by bringing in an adulterer openly before her husbands eyes should the more vex his mind. Therefore when God testified that with his present power and grace he looked upon the people that he had chosen, the more to fray them from the wicked act of falling from him, he giveth them warning that there can be no new gods brought in, but that he is witness and beholder of their sacrilege. For this boldness is increased with much wickedness, that man thinketh that in his fleynges away he can beguile the eyes of God. On the other side, God crieth out that what so ever we purpose, what so ever we go about, what so ever we practise, it cometh in his sight. Let therefore our conscience be clean even from the most secret thoughts of swerving from him, if we will have our religion to please the Lord. For he requireth to have the glory of his godhead whole and uncorrupted, not only in outward confession, but also in his eyes, which do behold the most secret corners of hearts.   

The Second Commandment.  Thou shalt not make to thee any graven image, nor any similitude of those things that are in heaven above, or in earth beneath, or in the waters under the earth. Thou shalt not worship them, nor serve them. 
As in the first commandment he pronounced that he is the one God beside whom there are no others gods to be devised or had▪ so now he more openly declareth what manner of God he is, & with what kind of worship he is to be honoured: that we may not presume to forge any carnal thing for him. The end therefore of this commandment is, that he will not have the lawful worship of him, to be profaned with superstitious usages. Wherefore in sum, he calleth and draweth us away from the carnal observations, which our foolish mind is wont to invent, when it conceiveth God according to her own grossness. And therefore he frameth us to the lawful worship of him, that is the spiritual worship, and which is appointed by him. He speaketh of the grossest fault that is in this offence, namely outward idolatry. And there be two parts of this commandment, The first restraineth our liberty, that we do not presume to make subject to our senses or by any form to represent God, which is incomprehensible. The second part forbiddeth us to honour any images for religious sake. moreover he shortly reciteth all the forms wherewith he was wont to be expressed in shape by the profane and superstitious nations. By those things that are in heaven, he meaneth the Sun, the Moon, and other Stars, and peradventure also birds, as expressing his meaning in the fourth of Deuteronomie he meaneth as well birds as stars. 
Deut. iiij. xv.  Which note I would not have spoken of but that I saw some unskilfully to apply it to Angeles. Therefore I omit the other parts, because they are sufficiently known of themselves. And we have already in the first book taught plainly enough, that what so ever visible forms of God man doth invent, they are directly contrary to his nature, and that therefore so soon as images come forth, true religion is corrupted and defiled.  
The penal ordinance that followeth ought not a little to avail to shake of our slothfulness. For he threateneth: That he is the Lord our God, a yelous God, that visiteth the iniquity of the fathers upon the children unto the third and fourth generation, in them that hate his name, and showeth mercy unto thousands to them that love him and keep his commandments. This is as much in effect, as if he should have said, that it is he only upon whom we ought to 〈◊〉. And to bring us thereunto, he speaketh of his power, that doth not without punishment suffer itself to be contemned or diminished. Here is in deed let the name El, which signifieth God. Eut because it is derived of strength, do express the sense the better, I did not stick so to translate it, or to put it into the text. Then he calleth himself ●elous that can abide no fellow. Thirdly he affirmeth that he will be a revenger of his majesty and glory if any do transfer it to creatures or to graven images, and that not with a short or slender revenge, but such as shall extend to the children and chylderns children, and children's children's children, that is such as shallbe followers of their father's ungodliness: as also he showeth a perpetual mercy and bountifulness unto long continuance of posterity, to those that love him and keep his law. It is a common manner with God to take upon him the person of a husband toward us. For the convinction wherewith he bindeth himself unto us, when he receiveth us into the bosom of his church, is like unto a certain holy wedlock, that must stand by mutual faithfulness. As he doth all the duties of a faithful and true husband, so again he requireth of us such love and chastity as aught to be in wedlock, that we yield not our souls to Satan, to lust, and to filthy desires of the flesh, to be defiled by them. Whereupon he that rebuketh the Apostasy of the jews, complaineth that they did throw away chastity, & were defiled with adulteries. Therefore, as the husband, the more holy & chaste that he himself is, the more is he kindled to anger if he see his wives mind incline to a strange lover: 
jere. iij. Osee. ij.  so the lord that hath wedded us unto himself in truth, testifieth that hath a most fervently burning controversy, so oft as neglecting the pureness of his holly marriage we are defiled with wicked lusts, but specially then when we transfer to any other, or do in●ectt with any superstition the worship of his name, which ought to be most uncorrupted: For as much as by this mean we do not only break the faith given in wedlock, but also do defile the very wedding bed with bringing into it adulterers.  
In the threatening is to be seen what he meaneth by this, when he saith, that he will visit the iniquity of the fathers upon the children, unto the third & fourth generation. For, beside that it standeth not with the equity of god's justice, to punish the innocent for an others offence. God himself also saith, 
Eze. xviij. xx.  that he will not make the son to bear the wickedness of the father. But this sentence is more than ones repeated, of prolonging the punishment of the sins of the auncelters upon the generations to come. 
Num. xiv viij.  For so doth Moses oftentimes speak unto him: Lord, lord▪ that rendrest the iniquity of the fathers to the children, unto the third & fourth generation. Likewise jeremy: 
jer. xxxii, xviii.  Thou that showest mercy in thousands, that rendrest the iniquity of the fathers into the bosom of the children after them. Many, while they travail much in losing this knot, think that it is to be understanded only of temporal punishments, which if the children suffer for the parent's faults, it is no absurdity, for as much as they are oftentimes laid upon them for their salvation, 
Esa. xxxix, seven.  which is in deed true. For Elaye declared to Ezechias, that his sons should be spoiled of the kingdom, & carried into exile for the sin that he had committed. The houses of Pharaoh & Abimelech were plagued for offending Abraham. 
Gen. xii. xvii. & xx, iii,  But when that is alleged for assoiling of this question, it is rather a shift than a true exposition. For here & in like places he threateneth a more grievous revenge than that it may be limited within the bounds of this present life. It is therefore thus to be taken: that the just curse of the Lord, lieth not only upon the head of the wicked man himself, but also upon his whole family: when the curse once lieth upon them, what is else to be looked for but that the father being destitute of the spirit of God, live most wickedly, & the son likewise forsaken of the lord for the father's fault, do follow the same way of destruction: & finally, the child's child, & the child of the child's child, that cursed seed of detestable men do fall headlong after them?  
First let us see, whether such revenge be unseemly for the justice of God. If all the nature of man be damnable, we know that destruction is prepared for them, to whom the lord vouchsafeth not to communicate his grace. Never the less they do perish by their own unrighteousness, & not by unrighteous hatred of God. Neither is there left any cause to quarrel, why they be not holpen by the grace of God to salvation as other are. Whereas therefore this punishment is laid upon wicked men & evil doers for their offences, that their houses be deprived of that grace of God during many generations: who can accuse God for this most just revenge? But the Lord on the other side pronounceth, that the punishment of the father's sin shall not pass over unto the son. Note what is there entreated of. them the Israelites had been long & continually vexed with many calamities, 
Eze. xviii, xx,  they began to use ●or a Proverb, that their fathers had eaten a sour grape, wherewith the children's teeth were set on edge: whereby they meant, that their fathers had committed sins, whereof they, being otherwise righteous, & not deserving it, did suffer the punishment, rather by ● vnappea●able wrathfulness of God, than by a moderate severity. The Prophet pronounceth unto them that it is not so: because they are punished for their own offences, & that it stands not with the justice of God, that the righteous son should suffer punishment for the noughtiness of the wicked father, Which thing also is not contained in this present ordinance. For in the Uisiting, whereof mention is now made, be fulfilled when the lord taketh away from the house of the wicked his grace, the light of his 〈◊〉 & other helps of salvation: in this that the children being blinded and forsaken of him, do go on in the steps of their fathers, they sustain curses for their father's offences. But in as much as they are put to temporal miseries, & at last to eternal destruction, herein they are punished by the just judgement of God, not for the sins of other, but for their own iniquity.  
On the other side is offered a promise of enlarging the mercy of God into a thousand generations, which promise is also often found in the Scriptures, 
Gen. xvij. seven. Prou. xx. seven.  & is set in the solemn covenant of the church: I will be thy God, and of thy seed after thee. Which thing Solomon having respect unto, writeth that the children of the righteous shallbe blessed after their death not only by reason of holy bringing up, which also not a little availeth thereunto, but also for that blessing promised in the covenant, that the grace of God shall rest eternally in the houses of the godly. hereupon groweth great comfort to the faithful great terror to the wicked. For if even after death, the remembrance both of righteousness & wickedness be of so great force with God, that the cursing of the one, and the blessing of the other redoundeth unto posterity, much more shall it light & rest upon the heads of the doers themselves. But it maketh nothing against us, that the issue of the wicked many times cometh to good proof, and the issue of the faithful swerveth out of kind: because the lawmaker meant not here to establish such a perpetual rule as should derogate his free election. For it sufficeth for the comfort of the righteous and for the terror of the sinner, that the penalty is not vain or of no effect, although it do not alway take place. For as the temporal punishments that are laid upon a few wickedmen, are testimonies of the wrath of God against sins, and of the judgement that shall one day be given upon all sinners, although many escape unpunished even to the end of their life: so when God giveth one example of this blessing to show mercy and bountifulness to the son for the father's sake, he giveth a proof of his constant and perpetual favour to them that worship him: and when he once pursueth the wickedness of the father in the son, he showeth what judgement is prepared for all the reprobate for their own offences. Which assuredness he had in this place principally respect unto. And by the way he commendeth unto us the largeness of his mercy, which he extendeth unto a thousand generations, whereas he assigned but only four generations to vengeance.   

The third Commandment.  Thou shalt not take the name of the Lord thy God in vain. 
The end of this commandment is, that his will is to have the majesty of his name to be holy among us. Therefore the sum shallbe, that we do not defile it with contemptuously & irreverently using it. With which prohibition the commandment hangeth orderly together, that we take study and care godlily to reverence it. Therefore we ought so to order ourselves both in our minds & our tongues, that we neither think nor speak any thing of God himself or his mysteries, but reverently & with much sobriety: that in weighing his works, we conceive nothing but honourable toward him. These three things I say, it behoveth us not negligently to mark, that what so ever our mind conceiveth of him, what so ever our tongue uttereth, it may savour of his excellency, & may agree with the holy highness of his name: and finally may serve to advance his magnificence. That we do not rashly or disorderly abuse his holy word & reverend mysteries either to ambition, or to covetousness, or to our own triflings: but that as they bear the dignity of his name imprinted in them, so they may keep their honour & estimation among us. Last of all, that we do not carp against or speak evil of his works, as these wretched men are wont to babble reproachfully against them: but that what so ever we rehearse done by him, we report it with words of praise of his wisdom, righteousness and goodness. That is to sanctify the name of God. Where otherwise is done, it is defiled with vain and perverse abuse, because it is violently carried from the right use whereunto only it was appointed: and though there be no other hurt done, yet it is spoiled of his dignity, and by little and little brought to contempt. Now, if there be so much evil in this rash readiness to use the name of God out of season, much more mischief is in this, if it be employed to evil uses, as they do that make it to serve the superstitions of Necromancy, cruel execrations, unlawful conjurations, & other wicked enchantments. But swearing is chief mentioned in the commandment, as the thing wherein the perverse abuse of God's name is most detestable, that thereby we may be the better altogether frayed away from all defiling thereof. But that here is commandment given of the worship of God, and of the reverence of his name, and not of the truth and equity that is to be kept among men, appeareth by that that he afterward in the second table condemneth perjury and false witness, whereby hurt is done to the fellowship of men: but it were in vain to repeat it again, if this commandment, entreated of the duty of charity. And also the division of the law itself requireth it, because as it is said, God did not in vain appoint two tables for his law, whereby is gathered that in this commandment he challengeth his own right to himself, & defendeth the holiness of his name, and teacheth not what men own to men.  
First is to be learned what is an oath. It is a taking of God to witness, to confirm the truth of that which we speak. For those cursed speeches that contain manifest reproaches against God, are unworthy to be reckoned among oaths. That such taking to witness, when it is rightly done, is a kind of worshipping of God, is showed in diverse places of the Scripture. 
Esa. nineteen. xviij.  As when Isaiah prophesieth of the calling of the Assyrians and Egyptians into fellowship of the covenant with Israel, They shall speak (saith he) in the tongue of Chanaan, & shall swear in the name of the Lord. That is to say, in swearing by the name of the Lord, 
Esa. lxv. xvi.  they shall yield a confession of his religion. Again when he speaketh of the enlargement of his kingdom, he saith: Whosoever shall bless himself, shall bless in the God of the faithful: and he that shall swear in the land, shall swear in the true God. Hieremie saith, 
jere. xij. xvi.  If they shall teach the people to swear in my name as they have taught them to swear by Baal, they shallbe builded up in the mids of my house. And for good cause it is said, that when we call upon the name of the Lord to witness, we do witness our religion toward him. For so we confess that he is the eternal and unchangeable truth, whom we call upon, not only as a most substantial witness of truth above all other but also as the only defence thereof, which is able to bring forth hidden things into light, & then as the knowet of hearts. For where testimonies of men do ●ayle, there we f●ee to God for witness, specially where any thing is to be proved that lieth secret in conscience. For which cause the Lord is bitterly angry with them that swear by strange gods, and he judgeth that manner of swearing to be a manifest of manifest falling from his allegiance: 
jer. v. seven.  Thy sons have forsaken me, and do swear by them that are no gods. And he declareth the heinousness of this offence by threatening of punishment: 
Soph. i.u.  I will destroy them that swear by the name of the Lord, and swear by Melchan.  
Now when we understand that it is the Lords will that there be in our oaths a worship of his name: so much the more diligent heed is to be taken, that in stead of worshipping they do not contain dishonour, contempt or abacement of it. For it is no small dishonour, when perjury is committed in swearing by him, wherefore it is called in the law, 
Leu●. nineteen. xij.  Profanation. For what is left to the Lord when he is spoiled of his truth? he shall then cease to be God. But truly he is spoiled thereof, when he is made an affirmer and approver of falsehood. 
joshua. seven. nineteen.  Wherefore, when josua minded to drive Alchan to confess the truth, he said: My Son, give glory to the Lord of Israel. meaning thereby, that the Lord is grievously dishonoured if a man swear falsely by him. And no marvel. For we do as much as in us lieth, in a manner, to stain his holy name with a lie. And that this manner of speech was used among the jews so oft as any was called to take an oath, appeareth by the like protestation, that the Pharisees use in the Gospel of john. 
john. ix. xxiiii. i Sa. xiiii two. Reg. vi xxxi. two. Cor. i xiiii.  To this heedfulness the forms of oaths that are used in the Scriptures do instruct us: The Lord liveth, The Lord do these things unto me, and add these things, The Lord be witness upon my soul. Which do prove, that we can not call God for witness of our sayings, but that we also wish him to take vengeance of our perjury, if we speak deceyptfully.  
The name of the Lord is made vile and common, when it is used in superfluous oaths, although they be true. For in such case it is also taken in vain. Wherefore it shall not be sufficient to abstain from 〈◊〉 caring falsely, unless we do also remember, that swearing was suffered and ordained not for lust or pleasure, but for necessity's sake: and therefore they go beyond the lawful use thereof, that apply it to things not necessary. And there can no other necessity be pretended, but where it is to serve either religion or charity, wherein at this day men do to much licentiously offend, and so much the more intolerably, for that by very custom it hath cessed to be reckoned for any offence of all, which yet before the judgement sea●e of God is not s●lenderly weighed. For everywhere without regard, the name of God is defiled in trifling talks, and it is not thought that they do evil, because by long suffered and unpunished boldness, they are come to rest as it were in possession of so great wickedness. But the commanndement of the Lord remaineth in ●orce, the penalty abideth in strength, and shall one day have his effect, whereby there is a certain special revenge proclaimed against them that use his name in vain. This commandment is also transgressed in an other point, that in our oaths we put the holy servants of God in the place of God, with manifest ungodliness, for so we transfer the glory of his godhead to them. 
Deut. vi.xiii. & x.xx. Exod. xxiii xiii.  Neither is it without cause, that the Lord hath given special commandment to swear by his name, and by special prohibition forbidden, that we should not be heard swear by any strange gods. And the Apostle evidently testifieth the same, when he writeth, that men in swearing do call upon a higher than themselves, and that God which had none greater than his own glory to swear by, did swear by himself.  
The anabaptists not contented with this moderation of swearing, do detest all oaths without exception, because the prohibition of Christ is general: 
Malt. v. jac. v.  I say unto ye, swear not at all, but let your tale be yea yea, and nay nay, what so ever is more than this, is of evil. But by this mean, they do without consideration stumble against Christ: while they make him adversary to his father, and as if he had come down from heaven to repeal his father's decrees. For the eternal God doth in the law not only permit swearing as a thing lawful, 
Exod. xxii. xi. john. seven. xvi.  which were enough: but also in necessity doth command it. But Christ affirmeth that he is all one with his father: that he bringeth no other thing, but that which his father commanded him, that his doctrine is not of himself, etc. What then? will they make God contrary to himself, which shall afterward forbid and condemn the same thing ●n men's behaviours, which he hath before allowed by commanding it? But because there is some difficulty in the words of Christ, let us a little weigh them. But herein we shall never attain the truth, unless we bend our eyes unto the intent of Christ, and take heed unto the purpose that he there goeth about. His purpose is not either to release or restrain the law, but to reduce it to the true and natural understanding, which had been very much depraved by the false gloss of the Scribes and Pharisees. This ●● we hold in mind, we shall not think that Christ did utterly condemn oaths, but only those oaths which do transgress the rule of the law. Thereby it appeareth, that the people at that time did forbear no manner of swearing but perjuries, whereas the law doth not only forbid perjuries, but also all idle and superstitous oaths. The Lord therefore the most sure expositor of the law, 
Matth. v. xxxiiii.  doth admonish them, that it is not only evil to forswear, but also to swear. But how to swear? in vain. But as for these oaths that are commended in the law, he leaveth them safe and at liberty. They seem to fight somewhat more strongly when they take earnest hold of this word At all, which yet is not referred to the word Swear, but to the forms of swearing that are after rehearsed. For this was also part of their error, that when they did swear by heaven and earth, they thought that they did not touch the name of God. Therefore after the principal kind of offence against this commandment, the lord doth also cut of from them all buy shifts, that they should not think that they have escaped, if not speaking of the name of God they call heaven and earth to witness. For here by the way it is also to be noted, that although the name of God be not expressed, yet men by indirect forms do swear by him, as if they swear by the lively light, by the bread that they eat, by their Baptism, or other tokens of gods liberality toward them. Neither doth Christ in that place where he forbiddeth them to swear by heaven and earth & Jerusalem, speak it to correct superstition, as some men falsely think, but he rather confuteth their sophistical sutt●ltie, which thought it no fault babblingly to throw our indirect oaths, as though they spared the holy name of God, which is engraven in all his benefits. But otherwise it is, where either a mortal man, or a dead man, or an Angel, is put in the place of God: as among the profane nations flattery devised that stinking form of swearing by the life or soul of the King: for then the false making of gods doth obscure and minish the glory of the one only God. But when we mean only, to procure credit to our sayings by the holy name of God, although the same be indirectly done, yet in all such trifling oaths his majesty is offended. Christ taketh from this licentiousness, all pretence of excuse, in this that he forbiddeth to swear at al. 
jac. u.xii.  And james tendeth to the same purpose, reciting the same words of Christ which I have before alleged, because that same rash boldness hath alway been in the world, which is a profane misuse of the name of God. For if ye refer this word. At all, to the substance, as it without any exception it were altogether unlawful to swear: wherefore serveth that exposition which is added afterward: Neither by heaven nor by earth, & c? Whereby it sufficiently appeareth that those cavillations are met withal, by which the jews thought their fault to be excused.  
Therefore it can not now be doubtful to sound judgements, that the Lord in that place did only reprove those oaths that were forbidden by the law. For he himself which showed in his life an exemplar of the perfection that he taught, did not stick to swear when occasion required. And his disciples, who (we doubt not) did obey their master in all things, followed the same example: who dare say that Paul would have sworn, if swearing had been utterly forbidden? but when matter so required, he swore without any sticking at it, yea sometime adding an execration. But this question is not yet ended, because some do think that only public oaths are excepted out of this prohibition, as those oaths that we take when the Magistrate doth offer them to us & require them of us. And such as Princes use to take in stablishing of leagues, or the people when they swear allegiance to their Prince, or the Soldier when he is put to an oath for his true service in that war, & such like. And to this sort they adjoin, & that rightfully, such oaths, 
Hebr. vi. xvi.  as are in Paul to confirm the dignity of the gospel, for as much as the Apostles in their office are not private men but public ministers of god. And truly I deny not that those be the safest oaths, because they are defended with soundest testimonies of scripture. The magistrate is commanded in a doubtful case to drive the witness to an oath. & he ot● the other side to answer by oath: & the Apostle saith, that men's controversies are by this mean ended. In this commandment both these have a perfect allowance of their offices. Yea & we may note, that among the old heathen men, the public and solemn oath was had in great reverence, but common oaths that were usually spoken without consideration, were either nothing or very little regarded, because they thought that in these they had not to do with the majesty of God at al. But yet it were to much dangerous to condemn private oaths, that are in necessary cases soberly, holily, & reverently taken, which are maintained both by reason & examples. For if it be lawful for private men in a weighty & earnest matter to appeal to God as judge between them, much more is it lawful to call him to witness. Put the case: thy brother will accuse thee of false breach of faith, thou endeavourest to purge thyself according to the duty of charity, & he by no means will suffer himself to be satisfied. If thy good name come in peril by his obstinate maliciousness, thou shalt without offence appeal to the judgement of God, that it will please him in time to make thine innocency known. Now if the weight of the words be considered, it is a less matter to call him to witness. Therefore I see not why in this case we should affirm, that the calling him to witness is unlawful. And we are not without many examples thereof. For though the oath of Abraham and Isaac with Abimelech be said not to serve for our purpose, 
Gen. xxi. xxiv. and▪ xxvi. xxxi. ● xxxi. liij. Ruth. iij. xiij. i Re. xviii, x.  because it was made in the name of a public company, yet jacob and Laban were private men, which established a covenant with mutual oath between themselves. Booz was a private man, which by the same mean confirmed his promise of marriage to Ruth. Abdias was a private man, a just man and fearing God, which affirmed unto Elias by oath, the thing that he meant to persuade him. Therefore I have no better rule, but that oaths be so tempered, that they be not unadvised, that they be not common without regard, that they be not used of raging lust, nor trifling, but that they serve just necessity, as where the lords glory is to be maintained, or the edification of our brother furthered, to which end the commandment of the law tendeth.   

The fourth Commandment.  Remember that thou keep holy the Sabbat day. Six days shalt thou work and do all thy works. But on the seventh day is the Sabbat of the Lord thy God. In it thou shalt do no work. etc. 
The end of this commandment is, that we being dead to our own affections & works, should be busied in meditation of the kingdom of God, & to the same meditation should be exercised, by such means as he hath ordained. But because this commandment hath a peculiar & several consideration from the rest, therefore it must have also a several manner of exposition. The old writers use to call it a shadowish commandment, for that it containeth the outward observation of the day, which by the coming of Christ was taken away with the other figures. Wherein I grant they say truly, but they touch but half the matter. Wherefore we must fetch the exposition of it farther of. And (as I think) I have marked that there are three causes to be considered, whereupon this commandment consisteth. For first the heavenly lawmaker meant under the rest of the seventh day, to set out in figure to the people of Israel the spiritual rest, whereby the faithful aught to ●esse from their own works, that they might suffer God to work in them. Secondarily, his will was to have one appointed day, wherein they should mere together to hear the law, and execute the ceremonies, or at least bestow it peculiarly to the meditation of his works: that by such calling to remembrance, they might be exercised to godliness. Thirdly, he thought good to have a day of rest granted to servants, and such as lived under the government of other, wherein the● might have some cessing from their labour.  
But we are many ways taught, that the same shadoweng of the spiritual rest, 
Num. xiii. xxii. Ezec. xx. xxi. &. xxiii. xxxviii. jer. xvii. xii. &. xxvii. Exod. xxxi xiii. &. xxxv. two. Nehe. ix. xiv.  was the principal point in the Sabbat. For the Lord required the keeping of no commandment in a manner more severely, than this: when his meaning is in the Prophets to declare that all religion is overthrown, than he complaineth that his Sabbates are polluted, defiled, not kept, not sanctified: as though that piece of service being omitted, there remained no more wherein he might be honoured. He did set forth the observing thereof with high praises. For which cause the faithful did among other oracles marvelously esteem the revelling of the Sabbat. For in Nehemiah thus spoke the Levites in a solemn convocation, Thou hast showed to our fathers thy holy Sabbat, & hast given them the commandments & the ceremonies, & the law by the hand of Moses. You see how it is had in singular estimation among all the commandments of the law. All which things do serve to set forth the dignity of the mystery, which is very well expressed by Moses and Ezechiel. Thus you have in Exodus. See that ye keep my Sabbat day, because it is a token between me & you in your generations: that you may know that I am the Lord that sanctify you: keep my Sabbat, for it is holy unto you. Let the children of Israel keep the Sabbat and celebrate it in their generations, it is an everlasting covenant between me & the children of Israel, and a perpetual token. Yet Ezechiel speaketh more at large. 
Ezec. xx. xij.  But the sum thereof cometh to this effect, that it is for a token whereby Israel should know that God is their sanctifier. If our sanctification be the mortifying of our own will, then appeareth a most apt relation of the outward sign with the inward thing itself: we must altogether rest, that God may work in us: we must departed from our own will, we must resign up our heart, we must banish all lusts of the ●●esh. 
Hebr. iij. xiii. &. iiii. ix.  Finally, we must cease from all the doings of our own wit, that we may have God working in us, that we may rest in him, as the Apostle also teacheth.  
This perpetual cessing was represented to the jews, by the keeping of one day among seven: which day, to make it be observed with greater devotion, the Lord commanded with his own example. For it availeth not a little to stir up man's endeavour, that he may know that he tendeth to the following of his creator. If any man search for a secret signification in the number of seven: For as much as that number is in the Scripture the number of perfection, it was not without cause chosen to signify everlasting continuance. Wherewith this also agreeth that Moses in the day that he declared that the Lord did rest from his works, maketh an end of describing the succeeding of days & nights. There may be also brought an other probable note of the number that the Lord thereby meant to show that the Sabbat should never 〈◊〉 perfectly ended, till it came to the last day. For in it we begin our blessed rest, in it we do daily proceed in profiting more and more. But because we have still a continual war with the flesh, it shall not be ended until that saying of Isaiah be fulfilled, 
Esa. lxvi. x●iij.  concerning the continuing of new Moon with new moon, of Sabbat with Sabbat, 
i Cor. xv. xxviij.  even the● when God shallbe all in all. It may seem therefore that the Lord hath by the vij day set forth to his people the perfection to come of his Sabbat at the last day, that our whole light might by continual meditation of the Sabbat, aspire to this perfection.  
If any man mislike this observation of the number as a matter to curious, I am not against him▪ but that he may more simply take it: that the Lord ordained one certain day, wherein his people might under the schooling of the law be exercised to the continual meditation of the spiritual rest: And that he assigned the seventh day, either because he thought it sufficient, or that by setting forth the likeness of his own example, he might the better move the people to keep it: or at least to put them in mind that the Sabbat tended to no other end, but that they should become like unto their Creator. For it maketh small matter, so that the mystery remain which is therein principally set forth, concerning the perpetual rest of ou● works. To consideration whereof the Prophets did now and th●● call back the jews, that they should not think themselves 〈◊〉 charged by carnal taking of their rest. Byside the places already alleged, you have thus in Isaiah: 
Esa. ●viii, xiii.  If thou turn away thy ●oote from the Sabbat, that thou do not thine own will in my holy day, and shalt call the Sabbat delicate and holy of the glorious Lord, and shalt glorify him while thou dost not thine own ways, and sek●st not thine own will to speak the word, then shalt thou be de●●ted in the Lord, etc. But it is no doubt, that by the coming of our Lord Christ, so much as was ceremonial herein, was abrugate. For he is the truth, by whose presence all figures do vanish away: he is the body of sight, whereof the shadows are leite. He, I s●ye, is the ●rue fulfilling of the Sabbat, 
Ro. vi. iiii  we being buried with him by ●●pti●me, are grafted into the fellowship of his death, that we being made partakers of the resurrection, we may walk in newness o● life. Therefore in an other place the Apostle writeth, that the Sabbat was a shadow of a thing to come: and that the true body, that is to say, the perfect substance of truth is in Christ, 
Coloss. two. xvi. &. xvii,  which in the same place he hath well declared. That is not contained in one day, but in the whole course of our life, until that we being utterly dead to ourselves, be filled with the life of God. Therefore superstitious observing of days ought to be far from Christians.  
But for asmuch as the two later causes ought not to be reckoned among the old shadows, but do belong a like to all ages: sins the Sabbat is abrogate, yet this hath still place with us, that we should mere at appointed days to the hearing of the word, to the breaking of the mystical bread, and to public prayer: & then, that to servants and labourers be granted their rest from their labour. It is out of doubt that in commanding the Sabbat the Lord had care of both th●●● things. The first of them hath sufficient testimony by the only use of the jews to prove it. The second, Moses spoke of in Deuteronomie in these words: 
 that thy man servant and thy maid servant may rest as well as thou: remember that thou thyself didst serve in Egypt. 
 Again in Exodus: that thy Ox and thy Ass may rest, and the son of thy bondswoman may take breath. Who can deny that both these things do serve for us aswell as for the jews? Me●●●ges at the church, are commanded us by the word of God▪ and the necessity of them is susficiently known in the very experience of life. 〈◊〉 they be certainly appointed and have their ordinary days, 〈◊〉 can they be kept? 
●●or. xiv. xl.  All things by the sentence of the Apostle are to be done comely and in order among us. But so far is it of, that cō●●●esse and order can be kept without this policy and moderation, that there is at hand present trouble and ruin of the church, if it be dissolved. Now if the same necessity be among us, for relete whereof the Lord appointed the Sabbat to the jews: let no man say that it belongeth nothing unto us. For our most provident and tender father, willed no less to provide for our necessity than for the jews. ●ut thou wilt say, why do we not rather daily meet together, that the difference of days may be taken away? I would to God, that w●re granted, and truly spiritual wisdom was a thing worthy to have daily a piece of the time cut out for it. But if it can not be obtained of the weakness of many to have daily meetings, and the rule of charity doth not suffer us to exact more of them, why should we not 〈◊〉 the order which we see laid upon us by the will of God?  
I am compelled here to be somewhat long, because at this day many unquiet spirits do raise trouble, concerning the sunday. They cry out that the Christian people are nourished in jewishness, because they keep some observation of days. But I answer, that we keep those days without any jewishness, because we do in this behalf far differ from the jews. For we keep it not with straight religion as a ceremony, wherein we think a spiritual mystery to be figured▪ but we retain it as a necessary remedy to the keeping of order in the church. 
Coloss. ij. ●iii.  But Paul teacheth that in keeping thereof they are not to be judged Christians, because it is a shadow of a thing to come. Therefore he feared that he had laboured in vain among the Galathians because they did still observe days. 
Gal. iiij. ●●.  And to the Romans he affirmeth that it is superstition if any man do make difference between day and day. 
 But who, sa●yng these mad men only doth not see, of what observing the Apostle meaneth? For they had no regard to this political end and the order of the church, but whereas they kept them still as shadows of spiritual things, they did even so much darken the glory of Christ and the light of the Gospel. They did not therefore cease from handy works, because they were things that did call them away from holy studies and meditations, but for a certain religion, that in cessinge from work they did dream that they still kept their mysteries of old time delivered them. The Apostle, I say, inveigheth against this disordered difference of days, & not against the lawful choice of days that serveth for the quietness of Christian fellowship, for in the Churches that he himself did ordain, the Sabbat was kept to this use. For he appointeth the Corynthians the same day, 
i Cor. xuj ij.  wherein they should gather the collection to relieve the brethren at Jerusalem. If they fear superstition, there was more danger thereof in the feast days of the jews, than in the Sundays that the Christians now have. For, so as was expedient for the overthrowing of superstition, the day that the jews religiously observed is taken away: and, so as was necessary for keeping of comclinesse, order, and quiet in the Church, an other day was appointed for the same use.  
Albeit the old fathers have not without reason of their choice, put in place of the Sabbat day the day that we call Sunday. For whereas in the Resurrection of the Lord is the end and fullfyllinge of that rest, whereof the old Sabbat was a shadow: the Christians are by the very same day that made an end of shadows, put in mind that they should no longer stick unto the shadowish ceremony. But yet I do not so rest upon the numbered of seven, that I would bind the Church to the bondage thereof. Neither will I condemn those Churches, that have other solemn days for their meetings, so that they be without superstition, which shall be, if they be only applied to the oseruation of Discipline and well appointed ordre. Let the sum hereof be this as the truth was given to the Jews under a figure, so is it delivered us without any shadows at all. first that in all our life long we should be in meditation of a continual Sabbat or rest from our own works, that the Lord may work in us by his spirit: 
Hist. trip. lib. 9 c. 38  then that every man privately so oft as he hath leisure, should diligently exercise himself in godly calling to mind the works of God, and also that we all should keep the lawful ordre of the Church appointed, for the hearing of the word, for the ministration of the Sacraments and for public prayer: thirdly that we should not ungently oppress them that be under us. And so do the trifelynges of the false prophets vanish away that in the age's paste have infected the people with a jewish opinion, that so much as was ceremonial in this commanudement is take away, which they in their tongue call the appointing of the seventh day, but that so much as is moral remaineth, which is the keeping of one day in the week. But that is nothing else in effect, than for reproach of the jews to change the day, and to keep still the same holiness in their mind. For there still remaineth with us the like signification of mystery in the days as was among the jews. And truly we see what good they have done by such doctrine. For they that cleave to their constitutions, do by these as much as exceed the jews in gross and carnal superstition of Sabbat: so that the rebuking that are read in isaiah, 
Esa. i. xiii. & lviij. xiij.  do no less fitly serve for them at these days, than for those that the Prophet reproved in his tyme. Butte this general doctrine is principally to be kept, that least religion should fall away or wax faint among us, holy meetings are to be diligently kept, and those outward helps are to be used that are profitable for to nourish the worshipping of God.   

The fift Commandment.  Honour thy Father and thy Mother, that thou mayst live long upon the Land which the Lord thy God shall give thee. 
The end of this commandment is, that because the Lord delighteth in the preservation of his ordre, therefore he willeth that those degrees of pre-eminence which he hath ordained be not broken, the sum therefore shallbe that we reverence those whom the Lord hath set over us, that we yield to them honore, obedience and thankfulness. Whereupon followeth that it is forbidden us, to withdraw any thing from their dignity, either by contempt or obstinate or unthankfulness. For so doth the word Honour, in the Scripture signifieth very largely: as when the Apostle saith, 
i Tim. xv.  that the elders which rule well are worthy of double honore, he meaneth not only that reverence is due unto them, but also such recompense as their ministery deserveth. And because this commandment of subjection, doth most of all disagree with the perverseness of man's nature, which as it swelleth with greediness of climbing high, so it hardly abideth to be brought low: therefore he hath set that kind of superiority for example, which by nature is most amiable and lest envious: because he might the easilier meken and reclaim o●re minds to the use of submission. Therefore the Lord doth by little & little train us to all lawful subjection by that which is most easy to bear, for as much as the rule of all is alike. For to whom he giveth any pre-eminence, he doth communicate his own name with them, so far as is necessary to preserve the same pre-eminence: The name of Father, God, and Lord, do so belong unto him alone, that so oft as we hear one of them named, our mind must needs be touched with a feeling of his majesty. Therefore whom he maketh partakers of these things, he maketh to glister with a certain spark of his brightness, that they may be honourable every one according to his degree. Therefore in him that is our father we have to consider somewhat of the nature of God, because he beareth not the name of God without cause. He that is our Prince or our Lord, hath some partaking of honore with God.  
Wherefore it ought not to be doubted that God doth here set a general rule, that as we know any man to be by his ordinance set over us, so we yield unto him reverence, obedience, thankfulness, and such other duties as it lieth in us to do. And it maketh no difference, whether they be worthy or unworthy. For of what sort soever they be, they have not without the providence of God attained that place, by reason whereof the lawmaker would have them to be honoured. Yet namely he hath given commandment of reverence to parents, that have brought us into this life, 
Exod. xxi. levit. xx.ix.  to which reverence very nature ought in a manner to instruct us. For they are monsters and not men, that break the authority of parents with dishonore or stubborness. Therefore the Lord commanded all the disobedient to their parents, 
Leu. x.ix. Pro. x.x. Deu. xxi. xviij. Mat. xv. iiij. Eph. u.i. Coloss. iij.xx.  to be slain, as men unworthy to enjoy the benefit of light, that do not reknowledge by whose means they came into it. And by many additions of the law it appeareth to be true that we have noted, that there are three parts of honour that he here speaketh of, Reverence, Obedience, and Thankfulness. The first of these the Lord estabelysheth when he commandeth him to be killed that curseth his Father or his Mother, for there he punisheth the contempt and dishonour of them. The second he confirmeth when he appointeth the punishment of death for the disobedient and rebellious children. To the third belongeth that saying of Christ in the fifteen of Matthew, that it is the commandment of God that we do good to our parents. And so oft as Paul maketh mention of a commandment, he expoundeth that therein obedience is required.  
There is annexed a promise for a commendation, which doth the rather put us in mind, how acceptable unto God is the submission that is here commanded. For Paul useth the same prick to stir up our dullness when he saith: that this is the first commandment with promise. For the promise that went before in the first Table, was not special and properly belonging to one commandment, but extended to the whole law. Now this is thus to be taken: The Lord spoke to the Israelites peculiarly of the land which he had promised them for their inheritance. If then the possession of land was a pledge of God's bountyfullnesse: let us not marvel if it pleased God to declare his favour by giving length of life, by which a man might long enjoy his benefit. The meaning therefore is thus. Honour thy father and thy Mother, that by a long space of life thou mayst enjoy that possession of that land that shallbe unto thee for a testimony of my Father. But sith all the earth is blessed to the faithful, we do not worthily reckon this present life among the blessings of God. Therefore this promise doth likewise belong unto us, for asmuch as their continuance of his life is a proof of God's good will. For it neither is promised to us, nor was promised to the jews, as though it were contained blessedness in itself, but because it is wont to be to the Godly a token of God's tender love. Therefore if it chance that an obedient child to his parents be taken out of this life before his ripe age, which is oftentimes seen, yet doth God no less constantly continue in the performance of his promise, than if he should reward him with a hundredth Acres of land, to whom he promised but one Acre. All consisteth in this, that we should consider that long life is so far promised us, as it is the blessing of God, and that it is his blessing so far as it is a proof of his favour, which he by death doth much more plentifully and perfectly witness and show in effect to his servants.  
Moreover, when the Lord promiseth the blessing of this present life to the children that honour their parents with such reverence as they ought, he doth withal secretly say, that most assured curse hangeth over the stubborn and disobedient children. And that the same should not want execution: he pronounceth them by his law subject to the judgement of death, and commandeth them to be put to execution: and if they escape that judgement, he himself taketh vengeance on them by one mean or other. For we see how great a numbered of that sort of men are slain in battles and in frays, and some other tormented in strange unaccustomed fashions, and they all in a manner are a proof that this threatening is not vain. Butte if any escape to old age, sith in this life being deprived of the blessing of God, they do nothing butt miserably languyshe and are reserved for greater pains hereafter, they are far from being partakers of the blessing promised to the Godly children. Butte this is also by the way to be noted, that we are not commanded to obey them butt in the Lord. And that is evident by the foundation before laid: ●or they sit on high in that place whereunto the Lord hath advanced them, by communicating with them a portion of his honour. Therefore the submission that is used toward them, ought to be a step toward the honouring of that sovereign Father. Wherefore, if they move us to transgress the law, then are they worthily not to be accounted parents, butt strangers that labour to withdraw us from obedience to the true Father. And so is to be thought of Princes, Lords and all sorts of superioures. For it is shameful & against convenience of reason, that their pre-eminence should prevail to press down his highness, sith theirs as it hangeth wholly upon it, so ought only to guide us unto it.   

The sixth Commandment.  Thou shalt not kill. 
The end of this commandment is, that for asmuch as God hath bound together all mankind with a certain unity, that every man ought to regard the safety of all men, as a thing given him in charge. In sum therefore, all violence and wrong, yea and all harm doing, whereby our neighbours body may be hurt, is forbidden us. And therefore we are commanded, if there be any power of succore in our travail to defend the life of our neighbours, that we faithfully employ the same, that we procure those things that may make for their quiet, that we watch to keep them from hurt, and if they be in any danger, that we give them our helping hand. If thou consider that it is God the lawmaker that so saith, then think withal that his meaning is by this rule also to govern thy soul. For it mere a fond thing to think, that he which espieth the thoughts of the heart, and principally resteth upon them, should instruct nothing but the body to true righteousness. Therefore the manslaughter of the heart is also forbidden in this law, and an inward affection to preserve our brother's life is here given in commandment. The hand in deed bringeth fourth the manslaughter, but the mind conceiveth it, when it is infected with wrath and hatred. Look whether thou canst be angry with thy brother without burning in desire to do him hurt. If thou canst not be angry with him, then canst thou not hate him, for asmuch as hatred is nothing butt an old rooted anger. Although thou dissemble and go about to wind out thyself by vain circumstances: yet where anger or hatred is, there is an effection to hurt. 
i. John. v.  If thou wilt still dally out with shifts to defend it, it is already pronounced by the mouth of the holy ghost, that he is a mansleyer that hateth his brother in his heart. It is pronounced by the mouth of the Lord Christ, that he is guilty of judgement that is angry with his brother: 
Mat. v. xxv.  that he is guilty of the counsel that saith Racha: that he is guilty of Hell fire, that saith unto him, Foole.  
The Scripture noteth two points of equity, upon which this commandment is grounded: because man is both the image of God and our own flesh, wherefore unless we well defile the image of God, we must have care to touch man none otherwise, than as a sacred thing: and unless we will put of all naturalness of man, we must cherish him as our own flesh. That manner of exhortation that is fetched from the redemption and grace of Christ, shall be entreated of in an other place. God willed these two things naturally to be considered in man, that might persuade us to the preservation of him, that we should both reverence the image of God imprinted in him, and embrace our own flesh. He hath not therefore escaped the crime of manslaughter, that he hath kept himself from shedding of blood. If thou commit any thing in deed, if thou go about any thing with endeavour, if thou conceive any thing in desire and purpose that is against the safety of an other, thou art holden guilty of manslaughter. And again: If thou do not travail to thy power and as occasion may serve to defend his life, thou dost with like heinousness offend the law. But if there be so much care taken for the safety of his body, let us hereby gather, how much study and travail is due to the safety of his soul, which in the Lord sight doth infinitely excel the body.   

The seventh Commandment.  Thou shalt not commit adultery. 
The end of the commandment is, that, because God loveth charity and cleanness, therefore all uncleanness ought to depart far away from us. The sum therefore shall be, that we be defiled with no uncleanness or lustful intemperance of the flesh: Whereunto answereth the affirmative commandment, that we chastely & continently ordre all the parts of our life. Butte fornication he forbiddeth by name, to which all unchaste lust tendeth, that the filthiness of that which is more gross and sensible, for so much as it also defileth the body, he might bring us to abhor all filthy lust. Sith man was created in this estate, not to live a solitary life, butt to use a helper joined unto him: and sins that by the curse of sin he is driven the more to this necessity, the Lord hath in this behalf provided help for him so much as was sufficient, when he ordained marriage, when he sanctified with his blessing the fellowship begun by his authority. Whereby followeth, that all other fellowship of man and woman out of marriage, is accursed before him, and that the fellowship of marriage itself, was ordained for remedy of necessity, that we should not run out into unbridled lust. Therefore let us not flatter ourselves, sith we hear that man can not be coupled with woman out of marriage, without the curse of God.  
Now for as much as by the condition of nature, and by lust more enkyndled sins the fall of man, we are become doubtely subject to desire of company of women, except it be those whom God of his singular grace hath exempted from it: let every man look well what is given unto him. virginity, I grant, is a virtue not to be despised: butt sith it is to some denied, and to some granted but for a time, let them that are troubled with incontinence and striving with it, can not get the upper hand, resort to the help of marriage, that so they may keep chastity in the degree of their vocation. For they that can not conceive this word, if they do not succour their own intemperance with the remedy that is offered and granted them, they strive against God and resist his ordinance. And let no man carp against me (as many do at this day) that being aided with the help of God, he can do all things. 
Psal. xx. i & xiv.  For the help of God is present only with those, that walk in his ways, that in their vocation from which they do all withdraw themselves, which forsaking the helps of God, do travail to overcome and master their necessities with vain rash boldness. The Lord affirmeth that continence is a singular gift of God, and of that sort that are not given generally, nor universally to the whole body of the Church, but to a few membres thereof. For first he saith, that there is a certain kind of men, that have gelded themselves for the kingdom of Heaven, that is, that they might the more loosely and freely apply themselves to the affairs of the heavenly kingdom. But, that no man should think that such gelding is in the power of man, he showed a little before, that all men are not able to receive it, butt they to whom it is peculiarly given from heaven, 
Mat. nineteen. xij. Cor. seven. seven  whereupon he concludeth: He that can take it, let him take it. Butte Paul yet affirmeth it more plainly, where he writeth, that every man hath his proper gift of God, one thus, and an other thus.  
Whereas we are by open declaration admonished, that it is not in every man's power to keep chastity in single life, although with study and travail he endeavour never so much unto it, and that it is a peculiar grace, which God giveth but to certain men, that he may have them the more ready to his work: do we not strive against God and nature which he hath institute, if we do not apply the kind of our life to the proportion of our power? Here the Lord forbiddeth fornication, therefore he requireth cleanness and Chastity of us. To keep the same there is butt one way, that every man measure himself by his own measure. Neither let a man despise marriage as a thing unprofitable or superfluous for him, nor otherwise desire single life, unless he be able to live without a wife. And therein also let him not provide only for the quiet and commodity of the flesh, but only that being loosed from this bond, he may be the more in readiness and prepared to all duties of Godliness. And for asmuch as this benefit is given to many but for a time, let every man so long abstain from marriage as he shallbe meet to live to keep single estate. If strength fail him to tame his lust, let him learn that the Lord hath now laid upon him a necessity to marry. 
i Cor. vii● ij. & ix.  This the Apostle showeth when he commandeth that to avoid fornication every man have his own wife, and every woman have her own husband, that he that can not live continently, should marry in the Lord. first he declareth, that the most part of men are subject to the vice of incontinence: and then of those that be subject unto it, he excepteth none, but commandeth all to that only remedy, wherewith unchastity is resisted. Therefore if they that be incontinent do neglect to help their infirmity by this mean, they sin even in this that they obey not the commandment of the Apostle. Neither let him flatter himself that toucheth not a woman as though he could not be rebuked to unchastity, while in the mean season his mind burneth inwardly with lust. For Paul defineth chastity to be a cleanness of the mind, 
j Cor. vi. xxiiii.  joined with chastity of the body. A woman unmarried (saith he) thinketh upon those things that are of the Lord, for asmuch as she is holy both in body and in spirit. Therefore when he byngeth a reason to confirm that former commandment, he doth not only say, that it is better for a man to take a wife, than to defile himself with company of a harlot, but he saith, that it is better to marry than to burn.  
Now if married folks do confess that their fellowship together is blessed of the Lord, they are thereby admonished not to defile it with intemperate and dissolute lust. For though the honesty of marriage do cover the fylthienesse of incontinence, yet it ought not forthwith to be a provocation thereof. Wherefore let not married folks think, that all things are lawful unto them, but let every husband have his own wife soberly, and likewise the wife her husband, and so doing, let them commit nothing unbeseeminge the honesty and temperance of marriage. For so ought marriage made in the Lord to be restrained to measure and modesty, and not to overflow into every kind of extreme lasciviousness. 
Am. lib. de phil..  This, awantonnesse Ambrose rereproved with a saying very sore in deed, but not unfyte for it, when he calleth the husband, the adulterer of his own wife, which in bse of wedlock hath no care of shamefastness or honesty. last of all, let us consider what lawmaker doth here condemn fornication, even he which sith of his own right he ought to possess us wholly, requireth pureness of the soul, spirit and body. Therefore when he forbiddeth to commit fornication, he also forbiddeth with wanton attire of body, with uncleanly gestures, and with filthy talk to lay wait to trap an others chastity. For that saying is not without good reason, which Archelaus spoke to a youngman above measure wanton an daintily clothed, that it made no matter in what part he were filthily unchaste: if we have regard unto God that abhorreth all filthiness in what so ever part either of our soul or body it appeareth. And to put thee out of doubt, remember that the Lord here commendeth chastity. If the Lord require chastity▪ of us, than he condemneth all that ever is against it. Therefore if thou covet to show obedience, neither let thy mind burn inwardly with evil lust, nor let thine eyes run wanton into corrupt affections, nor let thy body be trimmed up for allurement, nor let thy tongue with filthy talk entice thy mind to like thoughts, nor let thy gluttonous belly inflame thee with intemperance. For all these vices are, as it were, certain blots, wherewith the pureness of chastity is be spotted.   

The eight Commandment.  Thou shalt not steal. 
The end of this commandment is, because God abhorreth unrighteousness, that every man may have his own renred unto him. The sum therefore shall be, that we are forbidden to gape for other men's goods, and that therefore we are commanded every man to employ his faithful travail to preserve to each man his own goods. For thus we ought to think, that what every man possesseth is not happened unto him by chance of fortune, but by the distribution of the sovereign Lord of all things, and therefore no man's goods can be gotten from him by evil means, but the wrong be done to the disposition of God. But of thefts there be many kinds: one standeth in violence, when the goods of an other are by any manner of force and robbing licentiousness bereaved. The other kind consisteth in malicious deceit, where they are guylefully conveyed away. another sort there is that standeth in a more hidden subtlety, when they are wroonge from the owner by colour of law. another sort in flattery, where they are sucked away by pretence of gift. But, least we should tarry to long upon renting of all the several kinds of theft, let us know, that all crafty means whereby the possessions and money of our neighbours are conveyed unto us, when they once go by crooked ways from sincereness of heart, to a desire to beguile, or by any mean to do hurt, are to be accounted for thefts. Although by pleading the law, they may prevail, yet God doth not otherwise way them. For he seeth the long captious subtleties, wherewith the guilefulman beginneth to entangle the simpler mind, till at length he draw him into his nets. He seeth the hard and ungentle laws, wherewith the mightier oppresseth and throweth down the weaker. He seeth that allurements, wherewith as with baiteth hooks, that crastier taketh thee unware. All which things are hidden from the judgement of man, and come not in his knowledge. And this manner of wrong is not only in money, in wares, or in lands, but in every man's right. For we defraud our neighbour of his goods, if we deny him those duties which we are bound to do for him. If any idle factore o● bailiff do devour his master's substance, & is not heedful to the care of this thrift, if he either do wrongfully spoil, or do ryoutously waste the substance committed unto him, if a servant do mock his master, if he disclose his secrets by any means, if he betray his life and his goods: again if the Lord do cruelty oppress his household, they are before God guilty of theft. For he both withholdeth and conveyeth an other man's goods, which performeth not that which by the office of his calling he oweth to other.  
We shall therefore rightly obey this commandment, if being contented with our own estate, we seek to get no gain but honest and lawful, if we covet not to wax rich with wrong, nor go about to spoil our neighbour of his goods that our own substance may increase, if we labour not to heap up cruel riches & wroonge out of other men's blood, if we do not immeasurably scrape together every way, by right and by wrong, that either our covetousness may be filled, or our prodigality satisfied. But on the other side, let this be our perpetual mark, to aid all men faithfully by counsel: and help to keep their own so far as we may: but if we have to do with false and deceitful men, let us rather be ready to yield up some of our own, then to strive with them. And not that only, butt let us communicate to their necessities, & with our store relieve their need, whom we see to be oppressed with hard and poor estate. Finally, let every man look how much he is by duty bound unto other, and let him faithfully pay it. For this reason let the people have in honour all those that are set over them, let them patiently bear their government, obey their laws and commandments, refuse nothing that they may bear, still keeping God favourable unto them. Again, let them take care of their people, preserve common peace, defend the good, restrain the evil, and so ordre all things, as ready to give account of their office to the sovereign judge. Let the Ministers of Churches faithfully apply their ministery, and not corrupt the doctrine of salvation, but deliver it pure and sincere to the people of God, and let them instruct them not only with learning, but also with example of life: finally, let them so be over them, as good shepherds be over the sheep. Let the people likewise receive them for the messengers and Apostles of God, give them that honour whereof the highest master hath vouchsafed them, and minister unto them such things as are necessary for their life. Let parents take on them to feed, rule and teach their children, as committed to them of God, and grieve not, nor turn away their minds from them with cruelty, but rather cherish and embrace them with such lenity and tenderness, as becometh there person. After which manner, we have already said, that children own to their parents their obedience. Let young men reverence old age, even as the Lord willed that age to be honourable. Let old men also govern the weakness of youth with their wisdom and experience, wherein they excel young men, not rating them with rough and loud brawlings, but tempering severity with mildness and gentleness. Let servants show themselves diligent and serviceable to obey: and that not to the eye, but from the heart, as serving God himself. Also let masters show themselves not testy and hard to please, nor oppress them with to much sharpness, not reproachfully use them, but rather acknowledge that they are their brethren and their fellow servants under the heavenly Lord, whom they ought mutually to love & gently to entreat. After this manner, I say, let every man consider what in his degree and place he oweth to his neighbours, & let him pay that he oweth. Moreover our mind ought always to have respect to the lawmaker, that we may know that this law is made as well for our minds, as for our hands, that men should study to defend & further the commodities and profit of other.   

The ninth Commandment.  Thou shalt not be a lying witness against thy neighbour. 
The end of this commandment is, that because God which is truth abhorreth lying, we ought to observe truth without deceitful colour. The sum therefore shall be, that we neither hurt any man's name either with slanders or false reports, nor hinder him in his goods by lying: finally that we offend no man, by lust to speak evil, or to be busy: with which prohibition is joined a commandment, that so far as we may, we employ our faithful endeavour for every man in affirming the truth, to defend the safety both of his name and goods. It seemeth that the Lord purposed to expound the meaning of his commandment in the three and twenty Chapter of Exodus in these words. 
Exod. twenty-three i levit. nineteen xv.  Thou shalt not use the voice of lying, nor shalt join thy hand to speak false witness for the wicked. Again, Thou shalt flee lying. Also in an other place he doth not only call us away from lying in this point that we be no accusers, or whysperers in the people, but also that no man deceive his brother, for he forbiddeth them both in several commandments. Truly it is no doubt, but that as in the commandments before, he hath forbidden cruelty, unchastity and covetousness, so in this he restraineth falsehood. Whereof there are twoò parts as we have noted before. For either we offend the good name of our neighbours by maliciousness and froward mind to backbite, or in lying and sometime in evil speaking we hinder their commodities. There is no difference whether in this place be understanded solemn & judicial testimony, or common testimony that is used in private talks. For we must always have recourse to this principle, that of all the general kinds of vices one special sort is set for an example, whereunto the rest may be referred, and that that is chiefly chosen, wherein the filthiness of the fault is most apparent. All be it, it were convenient to extend it more generally, to slanders and sinister backebytinge, where with our neighbours are wrongfully grieved, for that falsehood of witnessing which is used in judicial courts, is never without perjury. But perjuries in so much as they do profane and defile the name of God, are already sufficiently met withal in the third commandment. Wherefore the right use of this commandment is, that our tongue in affirming the truth to serve both the good name and profit of our neighbours. The equity thereof is more than manifest. For if a good name be more precious than any treasures, what so ever they be: then is it no less hurt to a man to be spoiled of the goodness of his name than of his goods. And in learning his substance, sometime false witness doth as much as violence of hands. And yet it is marvelous with how negligent carelessness men do commonly offend in this point, so that there are found very few that are not notably sick of this disease: we are so much delighted with a certain poisoned sweetness both in searching out and in dyscoling the evils of other. And let us not think that it is a sufficient excuse, if oftentimes we lie not. For he that forbiddeth thy brother's name to be defiled with dying, willeth also that it be pre●erued untouched so far as the truth will suffer. For howsoever he taketh heed to himself only, so that he tell no lie, yet in the same he secretly confesseth that he hath some charge of him. Butte this aught to suffice us to keep safe our neighbours good name, that God hath care of it. Wherefore without doubt all evil speaking is utterly condemned. Butte we mean not by evil speaking, that rebuking which is used for chastisement: nor accusation, or judicial process, whereby remedy is sought for an evil, nor public reprehension which tendeth to put other sinners in fear, nor bewrayinge of faults to them for whose safety it behoved that they should be forewarened least they should been in danger by ignorance: butt we mean only hateful accusing, which ariseth of malyciousnesse and of a wanton will to backbite. Also this commandment is extended to this point, that we covet not to use a scoffing kind of plesauntnesse, but mingled with bitter taunts, thereby bytyngely to touch other men's faults under pretence of pastime, as many do that seek praise of merry conceits with other means shame yea and grief, also when by such wanton railing many times our neighbours are not a little reproached. Now if we bend our eyes to the lawmaker, which must according to his rightful authority bear rule no less over the ears and mind than over the tongue: truly we shall find that greediness to hear backebytynges, and a hasty readiness to evil judgements are no less forbidden. For it were very fond if a man should think that God hateth the fault of evil speaking in the tongue, and doth not disallow the fault of evil maliciousness in the heart. Wherefore if there be in us a true fear and love of God, let us endeavour so far as we may and as is expedient, and as charity beareth, that we give neither our tongue, nor our ears to evil speakings, and bitter iestynges, least we rashly without cause yield our minds to indirect suspicions. But being indifferent expositors of all men's sayings and doings, let us both in judgement ears & tongue gently preserve their honour safe.   

The tenth Commandment.  Thou shalt not covet thy neighbours house. etc. 
The end of this commandment is, that because the lords will is the our soul be wholi possessed with the affection of love: all lust is to be shaken out of our mind that is contrary to charity. The sum therefore shall be, that no thought creep into us, which may move our minds with a concupiscens hurtful and turning toward an others loss: wherewith on the other side agreeth the commandment, that whatsoever we conceive, purpose, will or study upon, be joined with the benefit and commodity of our neighbours. But here, as it seemeth, ariseth a hard and cumbersome difficulty. For if it be truly said of us before that under the names of fornication and theft are contained the lust of fornication, and the purpose to hurt and deceive, it may seem superfluously spoken, that the coveting of other men's goods should afterward be severally forbidden us. Butte the distinction between purpose and coveting, will easily lose us this knot. For purpose (as we have meant in speaking of it in the other commandments before) is deliberate consent of will, when lust hath subdued the mind: butt coveting may be without any such either advisement or assent, when the mind is only pricked and tickled with vain and perverse objects. As therefore the Lord hath heretofore commanded, that the rule of charity should govern our wills, studies and works: so he now commandeth the conceptions of our maind to be directed to the same rule, that there be none of them crooked and writhen, that may provoke our mind an other way. As he hath forbidden our mind to be bowed and led into wrath, hatred, fornication, robbery, and lying: so he doth now forbid us to be moved thereunto.  
And not without cause doth he require so great uprightness. For who can deny that it is righteous, that all the powers of the soul be possessed with charity. Butte if any of them do serve from the mark of charity, who can deny that it is diseased? Now whence cometh it that so many desires hurtful to thy neighbour do enter into thy heart, butt of this, that neglecting him thou carest only for thyself? For if thy mind were altogether throughly soaked with charity, no parcel thereof should be open to such imaginations. Therefore it must needs be void of charity, so far as it receiveth concupiscens. Butte some man will object, that yet it is not meet that fantasies that are without ordre tossed in man's wit, and at length do vanish away, should be condemned for concupiscence, whose place is in the heart I answer: that here our question is of that kind of fantasies, which while they are present before our minds, do together bite and strike our heart with desire, for asmuch as it never cometh in our mind, to wish for any thing, butt that our heart is stirred up and leapeth wyth● all. Therefore God commandeth a marvelous ferventness of love, which he willeth not to be entangled with never so small snares of concupiscence. He requireth a marvelously framed mind, which whyche he suffereth not so much as with slight provociatons to be any thing stirred against the law of love. To this exposition Augustine did first open me the way: because thou shouldest not think that it is without consent of some grave authority. And though that lords purpose was to forbid us all wrongful coveting: yet in rehearsing that same, he hath brought forth for example those things that most commonly do deceive us with a false image of delight: because he would learn nothing to concupiscence when he draweth it from these things, upon the which it most of all rageth and triumpheth. Lo, here is the second Table of the law, wherein we are taught sufficiently what we own to men for God's sake, upon consideration whereof hangeth the whole rule of charity. Wherefore you shall but vainly call upon those duties that are contained in this Table, unless your doctrine do stay upon the fear and reverence of God, as upon her foundation. As for them which seek for two commandments in the prohibition of coveting, the wise reader, though I say nothing, will judge that by wrong division, they tear in sunder that which was butt one. And it maketh nothing against us, that this word, Thou shalt not covet, is the second time repeated, for after that he had first set the house, than he renteth the parts thereof, beginning at the wife: whereby it plainly appeareth, that (as the hebrews do very well) it ought to be read in one whole sentence, and that God in effect commandeth, that all that every man possesseth, should remain safe and untouched, not only from wrong and lust to defraud them, but also from the very least desire that may move our minds.  
But now to what end the whole law tendeth, it shall not be hard to judge: that is, to the fulfilling of righteousness, that it might frame the life of man after the example of the pureness of God. For God hath therein so painted out his own nature, as if a man do perform in deeds that which is there commanded, he shall in a manner express an image of God in his life. Therefore when Moses meant to bring the sum thereof into the minds of the Israelites, he said: 
Deu. x. xij  And now Israel, what doth the Lord thy God ask of thee, butt that thou fear the Lord, and walk in his ways? love him and serve him in all thy heart, and in all thy soul, and keep his commandments? And he cess not still to sing the same song again unto them, so oft as he purposed to show the end of the law. The doctrine of the law hath such respect hereunto, 
De. vi. v. & xj. xiv.  that it joineth man, or as Moses in an other place termeth it, maketh man to stick fast to his God in holiness of life. Now the perfection of that holiness consisteth in the two principal points already rehearsed, That we love the Lord God withal our heart, all our soul, and all our strength, 
Mat. xxij.  and our neighbour as ourselves. And the first in deed is, that our soul be in all parts filled with the love of God. From that by and by of itself fourth floweth the love of our neighbour. Which thing the Apostle showeth when he writeth, 
i Tim. i. tv.  that the end of the law is Love out of a pure conscience, and a farthe not feigned. You see how, as it were, in the head is set conscience and faith unfeigned, that is to say in one word true Godliness, and that from thence is charity deceived. Therefore he is deceived, whosoever thinketh that in the law are taught only certain rudiments and first Introductions of righteousness, wherewith men became to be taught their first schooling, butt not yet directed to the true mark of good works: whereas beyond that sentence of Moses and this of Paul, you can desire nothing as wanting of the highest perfection. For how far, I pray you, will he proceed that will not be contented with this institution, whereby man is instructed to the fear of God, to spiritual worshipping, to obeinge of the commandments, to follow the uprightness of the way of the Lord: finally to pureness of conscience, sincere faith and love? Whereby is confirmed that exposition of the law, which searcheth for and findeth out in the commandments thereof all the duties of Godliness and love. For they that follow only the dry and bare principles, as if it taught but the one half of God's will, know not the end thereof, as the Apostle witnesseth.  
But whereas in rehearsing the sum of the law, Christ & the Apostle do sometime leave out the first Table: many are deceived therein, while they would feign draw their words to both the Tables. Christ in Matthew calleth the chief points of the law, Mercy, judgement & Faith: under the word Faith, it is not doubtful to me, but that he meaneth truth or faithfulness toward men. But some, that the sentence might be extended to the whole law, take it for religiousness toward God. But they labour in vain. 
Mat. v. xiij.  For Christ speaketh of those works wherewith man ought to prove himself righteous. This re●son if we note, we will also cease to marvel why, when a young man asked him what be the commandments by keeping whereof we enter into life: he answered these things only: Thou shalt not kill. Thou shalt not commit adultery. 
Mat. nineteen. xxviij.  Thou shalt not steal. Thou shalt bear no false witness. Honour thy Father and thy Mother. love thy neighbour as thyself. For the obeying of the first Table consisted in manner all either in the affection of the heart, or in ceremonies: the affection of the heart appeared not, and as for the ceremonies the hypocrites did continually use. But the works of charity are such, as by them we may declare a perfect righteousness. But this cometh each where so oft in the prophets, that it must needs be familiar to a reader but meanly exercised in them. For in a manner alway when they echorte to repentance, they leave out the first Table, and only call upon Faith, judgement, Mercy & Equity. And thus they do not overskip the fear of God, but they require the earnest proof thereof by the tokens of it. This is well known, that when they speak of the keeping of the law, they do for the most part rest upon the second Table, because therein the study of righteousness and uprightness is most openly seen. It is needless to rehearse the places, because every man will of himself easily mark that which I say.  
But thou wilt say, is it then more available to the perfection of righteousness, to live innocently among men, than with true godliness to honore God? No, but because a man doth not easily keep charity in all points, unless he earnestli fear God, therefore it is thereby proved, that he hath Godliness also. Biside that, for as much as the Lord well knoweth, that no benefit can come from us unto him, which thing he doth also testify by the Prophet: 
Psal. xuj.  therefore he requireth not our duties to himself, but doth exercise us in good works toward our neighbour. Therefore not without cause the Apostle setteth the whole perfection of the holy ones in charity. 
Eph. i.u. Colos. iii. xiv. Rom. xiij  And not inconuenientlye in an other place he calleth the same the fullfilling of the law: adding that he hath performed the law that loveth his neighbour. Again, That all the law is comprehended in one word, Love thy neighbour as thyself. For he teacheth no other thing but the same which Christ doth when he saith: 
Matt. seven. xij.  Whatsoever ye will that men do to you, do ye the same to them. For this is the law and the Prophets. It is certain, that in the law and the Prophets, Faith & all that belongeth to the true worship of God, holdeth the principal place, and that Love is beneath it in a lower degree: but the lords meaning is, that in the law is only prescribed unto us an observation of right and equity, wherein we be exercised to testify our Godly fear of him, if there be any in us.  
Here therefore let us stick fast, that then our life shallbe best framed to Gods will and the rule of his law, when it shall be every way most profitable to our brethren. Butte in the whole law there is not red one syllable that appointeth to man any r●le of such things as he shall do or leave undone to the commodity of his own flesh. And surely sith men are so borne of such disposition naturally, that they be to much carried all headlong to the love of themselves, & how much soever they fall from the truth yet still they keep that self love, there needed no law any more to inflame that love, 
Aug. lib. 1. de doctrine. Chri. c. 23.  that was naturally of itself, to much beyond measure. Whereby it plainly appeareth, that not the love of ourselves, but the love of God and of our neighbour is the keeping of the commandments, and that he liveth best and most holily, that (so near as may be) liveth and travileth least for himself, & that no man liveth worse and more wickedly than he that liveth and travileth for himself & only thinketh upon & seeketh for things of his own. And the Lord, the more to express with how great earnestness we ought to be led to the love of our neighbours, appointed it to be measured by the love of ourselves as by a rule, because he had no other more vehement or stronger affection to measure it by. And the force of the manner of speaking is diligently to be weighed. For he doth not, as certain Sophisters have foolishly dreamt, give the first degree to the love of ourselves, and the second to charity, but rather that affection of love which we do all naturally draw to ourselves, he giveth away unto other, whereupon the Apostle saith, 
i Cor. xiij v.  that Charity seeketh not her own. And their reason is not to be esteemed worth a hear that the thing ruled is ever inferiore to his Rule. For God doth not make the love of ourselves a rule whereunto charity toward other should be subject, but whereas by perverseness of nature, the affection of love was wont to rest in ourselves, he showeth that now it ought to be else where spread abroad, that we should with no less cheerfulness, ferventness, and carefulness be ready to do good to our neighbour than to ourselves.  
Now sith Christ hath showed in the parable of the samaritan the under the name of Neighbour every man is contained be he never so strange unto us: 
Luc. x. xxxvi.  there is no cause why we should restrain the commandment of love within the bonds of our own friendships & acquaintances. I deny not that the nearer that any man is unto us, the more familiarli he is to be helped with our endeavours to do him good. For so the ordie of humanity requires, the so many more duties of friendship men should communicate together, as they are bound together with straighter bonds of kindred, familiarity or neighebourehoode, and that without any offence of God, by whose providence we are in a manner driven thereunto. But I say that all mankind without exception is to be embraced with one affection of charity: & that in this behalf is no difference of Barbarous or Grecian, of worthy or unworthy, of friend or foe, because they are to be considered in God and not in themselves: from which consideration when we turn away, it is no marvel if we be entangled with many errors. Wherefore if we will keep the true trade of loving, we must not turn our eyes unto man, the sight of whom would ofter enforce us to hate than to love, but unto God which commandeth that the love which we offer him, be poured abroad among all men: that this be a perpetual foundation, that whatsoever the man be, yet he ought to be loved because God is loved.  
Wherefore it was a most pestilent either ignorance or malice, that the Schoolmen of these commandments, touching not desiring of revengment, and loving our enemies, which in the old time both were given to the jews and at the same time were commonly given to all Christians, have made Counsels which it is in our liberty to obey, or not obey. And the necessary obeying of them, they have posted over to Monks which were though but in this one point forsooth more righteous than simple Christians, that they willingly bound themselves to keep the Counsels. And they rendre a reason why they receive them not for laws, for that they seem to burdenous and heavy, specially for Christians that are under the law of grace. So dare they presume to repel the eternal law of God touching the loving of our neighvoures? Is there any such difference in any leaf of the law? and are not therein rather in it each where found commandments that do most severely require of us to love our enemies? For what manner of saying is that, where we are commanded to feed our enemy when he is hungry? 
Pro. xxv. xxi. Exod. twenty-three iiij.  to set into the right way his Oxen or Asses straying out of the way, or to ease them when they faint under their burden? Shall we do good to his beasts for his sake without any good will to himself? What? is not the word of the Lord everlasting: 
Deu. xxxi● ix●v. Leu. nineteen. xviiii.  Leave vengeance to me, and I will requite it? Which also is spoken more plainly at large in an other place. Seek not vengeance, neither be mindful of the injury of thy Citizens. Either let them blot these things out of the law, or let them acknowledge that the Lord was a lawmaker, and not lieingly feign that he was a council giver.  
And what I pray you mean these things that they have presumed to mock withal in their unsavoury gloze? 
Matt. v. xliiij.  love your enemies, do good to them that hate you, pray for them that persecute you, bless them that curse you, that ye may be the children of your father which is in heaven. 
Lib. de come punctione cordis.  Who can not hear reason with chrysostom, that by so necessary a cause it plainly appeareth that they are no exhortations but commandments? What remaineth more when we be blotted out of the numbered of the children of God? But by their opinion, only Monks shall be the children of the heavenly father, they only shall be bold to call upon God their Father: what shall the Church do in the mean season? it shall by like right be sent away to the Gentiles and Publicans. 
Mat. v. xlvi.  For Christ saith: If ye be freindely to your friends, what favour look you for thereby? do not the gentiles and publicans the same? But we shall be in good case forsooth, if the title of Christians be left unto us, and the inheritance of the kingdom of heaven taken away from us. 
Lib. de doctri, Ch●●stia. c. 30.  And no less strong is Augustine's argument. When (saith he) the Lord forbiddeth to commit fornication, he no less forbiddeth to touch the wife of thine enemy than of thy friend. When he forbiddeth theft, he giveth leave to steal nothing at all, either from thy friend or from thine enemy. But these two, not to steal, and not to commit fornication, 
●a. xiij. ●●  Paul bringeth within the compass of the rule of love, yea and teacheth that they are contained under this commandment, Thou shalt love thy neighbour as thyself. Therefore, either Paul must have been a false expositor of the law, or it necessarily followeth hereby, that our enemies ought also to be loved, even by commandment, like as our friends. Therefore they do truly bewray themselves to be the children of Satan, that do so licentiously shake of the common yoke of the children of God. It is to be doubted, whether they have published this doctrine with more gross dullness or shamelessness. For there are none of the old writers that do not pronounce as of a thing certain, that these are mere commandments. And that even in Gregory's age it was not doubted of, appeareth by his own affirmation, for he without controversy taketh them for commandments. And how foolishly do they reason? They say that they are to weighty a burden for Christians. As though there could be devised any thing more weighty, than to love God with all our heart, with all our soul, with all our strength. In comparison of this law any thing may be counted easy, whether it be to love our enemy, or to lay away all desire of revenge out of our mind. In deed all things are high and hard to our weakness, even the least tittle of the law. It is the Lord in whom we use strength. Let him give what he commandeth, and command what he will. Christian men to be under the law of grace, is not unbrydledly to wander without law, but to be graffed in Christ, by whose grace they are free from the curse of the law, and by whose spirit they have a law written in their hearts. This grace Paul unproperly called a law, alluding to the law of God, against which he did set it in comparison. But these men do in the name of the law, dispute upon a matter of nothing.  
Of like sort it is, that they called Ueniall sin, both secret ungodliness that is against the first table, and also the direct transgressing of the last commandment. For they define it thus, that it is a desire without advised assent, which resteth not long in the heart. But I say, that it can not come at all into the heart, but by want of those things that are required in the law. We forbid to have strange gods. When the mind shaken with the engines of distrust, looketh about else where: when it is touched with a sudden desire to remove her blessedness some otherwaye: whence come these motions, although they quickly vanish away, but of this, that there is some thing in the soul empty, to receive such temptations? And to the end not to draw out this argument to greater length, there is a commandment given to love God with all our heart, with all our mind, with all our Soul: if then all the powers of our soul be not be●te to the love of God, we have already departed from the obedience of the law. Because the enemies that do therein arise against his kingdom, and interrupt his decrees, do prove that God hath not his throne well established in our conscience. As for the last commandment, we have already showed that it properly belongeth hereunto. Hath any desire of mind pricked us? we are already guilty of coveting, and therewithal are made transgressors of the law. Because the Lord doth forbid us, not only to purpose and practise any thing that may be to an others loss, but also to be pricked and swell with coveting it. But the curse of God doth alway hang over the transgression of the law. We can not therefore prove even the very lest desires free from judgement of death. In weighing of sins (saith Augustine) let us not bring false balances to weigh what we list and how we list at our own pleasure, 
Lib. 2. de 〈…〉 Donatist. cap. 6.  saying: this is heavy, and this is light. But let us bring God's balance out of the holy Scriptures, as out of the lords treasury, and let us therein weigh what is heavy: rather let us not weigh, but reknowledge things already weighed by the Lord. But what saith the Scripture? Truly when Paul saith that the reward of sin is death, he showeth that he knew not this stinking distinction. Scythe we are to much inclined to hypocrisy, this cherishement thereof ought not to have been added to fla●ter our slothful consciences.  
I would to God, they would consider what that saying of Christ meaneth: 
Matth. v. nineteen.  He that transgresseth one of the least of these commandments, and teacheth men so, shallbe counted none in the kingdom of heaven. Are not they of that sort, when they dare so extenuate the transgression of the law, as if it were not worthy of death? but they ought to have considered, not only what is commanded, but what he is that commandeth, because his authority is diminished in every transgression, how little so ever it be, of the law that he hath given in commandment. Is it a small matter with them, that God's majesty be offended in any thing? Moreover if God hath declared his will in the law, what so ever is contrary to the law, displeaseth him. Will they imagine the wrath of God to be so disarmed, that punishment of death shall not forthwith follow upon them? And he himself hath pronounced it plainly, if they would rather find in their hearts to hear his voice, than to trouble the clear truth with their unsavoury subtleties of argument. 
Eze. xviij. xx. Rom. vi. twenty-three.  The soul (saith he) that sinneth, the same shall die. Again, which I even now alleged: The reward of sin is death. But albeit they grant it to be a sin, because they can not deny it: yet they stand stiff in this, that it is no deadly sin. But sith they have hitherto to much borne with their own madness, let them yet at length learn to wax wiser. But if they continue in dotage, we will bid them farewell: and let the children of God learn this, that all sin is deadly, because it is a rebellion against the will of God, which of necessity provoketh his wrath, because it is a breach of the law, upon which the judgement of God is pronounced without exception: and that the sins of the holy-ones are venial or pardonable, not of their own nature, but because they obtain pardon by the mercy of God.    

The. ix. Chapter. ¶ That Christ, although he was known to the jews under the law, yet was delivered only by the Gospel.  
Because it pleased God in the old time not vainly by expiations and sacrifices to declare himself a Father, and not in vain he did consecrate a chosen people to himself even then without doubt he was known in the same image, wherein he now appeareth to us with full brightness. Therefore Malachi, 
Mal. iiii. two.  after that he had bidden the Jews to take heed to the law of Moses, & to continue in study thereof, (because after his death there should come a certain interruption of the office of the Prophets) did forthwith declare, that there should arise a son of righteousness. In which words he teacheth, that the law availeth to this purpose to hold the godly in expectation of Christ to come: but yet that there was much more light to be hoped for, when he should be come in deed. 
i Pet. i xii.  For this reason doth Peter say, that the Prophets did make search, and diligently inquire, of the salvation that is now opened by the Gospel: and that it was revealed unto them, that they should minister, not to themselves, nor to their own age but unto us, those things that are declared by the Gospel. Not that their doctrine was unprofitable to the people in old time, or nothing availed themselves: but because they enjoyed not the treasure which God sent unto us by their hand. For at this day the grace whereof they testified, is familiarly set before our eyes. And whereas they did but a little sip of it, there is offered unto us a more plentiful enjoying thereof. Therefore Christ himself, which affirmeth that he had witness borne him by Moses, yet extolleth the measure of grace whereby we excel the jews. For speaking to the Disciples, 
john. v. xlvi. Mat. xiii. xvi. Luc. x. twenty-three.  he said: Blessed are the eyes that see that which ye see, & blessed are the ears that here of'at which ye hear. For many kings & Prophets have wished it, & have not obtained it. This is no small commendation of the revelling of the gospel, that God preferred us before the holy fathers that excelled in rare godliness. With which sentence that other place disagreeth not, where it is said, 
john. vi●● lvi.  that Abraham saw the day of Christ, and rejoiced. For though the sight of a thing far distant was somewhat dark, yet he wanted nothing to the assurance of good hope. And thence came that joy which accompanied the holy Prophet, even to his death. And that saying of john Baptist, 
john. i▪ xviij.  No man hath seen God at any time, the only begotten that is in the bosom of the father, hath declared him unto us, doth not exclude the godly which had been dead before him, from the fellowship of the understanding & light that shineth in the person of Christ. But comparing their estate with ours, he teacheth that those mysteries, which they saw but darkly under shadows, are manifest to us: as the author of the episte to the Hebrews doth well set out, saying, that: God diversly and many ways spoke in old time by the Prophets, 
Hebr. i. ●.  but now by his beloved Son. Although therefore that only begotten one, which is at this day to us the brightness of the glory, & the point of the substance of God the father, was in old time known to the jews, as we have in an other place alleged out of Paul, that he was the guide of the old deliverance: yet is it true, which the same Paul else where teacheth, 
two. Cor. iiii vi.  that God which commanded the light to shine out of darkness, hath now shined upon our hearts to set forth the knowledge of the glory of God in the face of jesus Christ: because when he appeared in this his image, he did in a manner make himself visible, in comparison of the dark and shadowish form that had been of him before. And so much the more fowl and detestable is their unthankfulness & perverseness, that are here so blind at mid day. And therefore Paul saith, that their minds are darkened by Satan, that they should not see the glory of Christ shining in the gospel, though there be no veil set between them and it.  
Now I take the Gospel for the clear disclosing of the mystery of Christ. 
i Tim. iiii. vi.  I grant truly, that in that respect that Paul calleth the gospel the doctrine of faith, all the promises that we here and there find in the law, concerning the free forgiveness of sins, whereby God reconcileth men to himself, are accounted parts thereof. For he compareth faith against these terrors, wherewith the conscience should be troubled & vexed, if salvation were to be sought by works. Whereupon followeth that in taking the name of the gospel largely, there are contained under it all the testimonies that God in old time gave to the fathers, of his mercy and fatherly favour. But in the more excellent signification of it, I say it is applied to the publishing of the grace given in Christ. And that meaning is not only received by common use, but also hangeth upon the authority of Christ and the Apostles. Whereupon this is properly ascribed unto him, 
Mat. iiii. ix. Mar. i.i.  that he preached the Gospel of the kingdom. And Mark maketh his preface in this manner, The beginning of the Gospel of jesus Christ. And there is no need to gather places to prove a thing sufficiently known. Christ therefore by his coming hath made clear the life and immortality by the Gospel. 
two. Tim. i.x.  By which words Paul meaneth, not that the fathers were drowned in darkness of death, until the son of God did put on flesh: but claiming this prerogative of honour to the gospel, he teacheth that it is a new and unwonted kind of message, whereby God performed those things that he had promised, that the truth of his promises should be fulfilled in the person of the Son. For although the faithful have always found by experience, that same saying of Paul to be true, that in Christ are all the promises, yea and Amen, because they were sealed in their hearts: yet because he hath accomplished all parts of our salvation in ●his flesh, therefore that self lively delivering of the things rightfully obtained a new and singular title of praise. 
joh. i.li.  Whereupon cometh that saying of Christ: Hereafter ye shall see the heavens open, and the Angels of God ascending and descending upon the son of man. For though he seem to have relation unto the ladder showed in a vision to the Patriarch jacob: yet he setteth out the excellency of his coming by this mark, that he opened the gate of heaven to all men, that the entry thereof may be stand familiarly open to all men.  
But yet we must take heed of the devilish imagination of servet tus, which when he goeth about, or at least feigneth that he goeth about, to extol the greatness of the grace of Christ, utterly abolissheth the promises, as if they were ended together with the law. He layeth for him, that by the faith of the Gospel there is brought unto us the accomplishment of all the promises: as though there were no difference between us and Christ. I did in deed even now declare that Christ left nothing unperformed of the whole sum of our salvation: but it is wrongfully gathered thereupon, that we do already enjoy the benefits purchased by him, as though that saying of Paul were false, that our salvation is hid in hope. I grant in deed, that we by believing in Christ, do also pass from death to life: But in the mean season we must hold this saying of john, that although we know we be the children of God, yet it hath not as yet appeared, till we shallbe like unto him: that is, till we shall see him such as he is. Therefore although Christ offer unto us in his Gospel present fullness of spiritual good things, yet the enjoying thereof lieth still hid under the keeping of hope, till being unclothed of the corruptible flesh, we be transfigured into the glory of him that goeth before us. In the mean time the holy ghost biddeth us to rest upon the promises, whose authority ought with us to put to silence all the barkings of that filthy dog. 
i Tim. iii● viii. two. Tim. i. two. Cor. seven.  For as Paul witnesseth, godliness hath a promise as well of the life to come, as of the life present. For which reason he boasteth that he is an Apostle of Christ, according to the promise of life that is in him. And in an other place he putteth us in mind, that we have the same promises, which in the old time were given to the holy men. Finally, he setteth this for the sum of felicity, that we are sealed up with the holy spirit of promise, but yet we do no otherwise enjoy Christ, but so far as we embrace him clothed with his promises. Whereby it cometh to pass, that he in deed dwelleth in our hearts, and yet we wander in journey abroad from him: because we walk by faith and not by sight. And these two things do not ill agree together: that we possess in Christ all that pertaineth to the perfection of the heavenly life: and yet that faith is a beholding of good things that are not seen. Only there is a difference to be noted in the nature or quality of the promises: because the Gospel showeth with her finger that thing, which the law did shadow under figures.  
And hereby also is their error convinced, which do never otherwise compare the law with the Gospel, but as they compare the merits of works with the free imputation of righteousness. Although in deed this comparison of contraries be not to be rejected: because Paul doth oftentimes understand by the name of the law, a rule to live righteously, wherein God requireth of us, that which is his, not giving us any hope of life, unless we in all points obey it: & on the other side adding a curse if we do never so little swarm from it: that is in such places as he disputeth, that we do freely please God, & are by pardon reckoned righteous, because the observation of the law, whereunto the reward is promised, is no where found. Therefore Paul doth fitly make the righteousness of the law & of the gospel, contrary the one to the other. But the gospel did not so succeed in place of that whole law, that it should bring any diverse mean of salvation, but rather to confirm and prove to be of force, what so ever the law had promised, and to join the body to the shadows. For when Christ saith, that the law and the Prophets were until john: he maketh not the father's subject to the curse, which the bond servants of the law can not escape: but rather only that they were instructed with certain ●udimentes, so as they stayed a great way beneath the heygheth of the doctrine of the Gospel. 
Ro. l.xvi.  Therefore Paul calling the Gospel the power of God, to salvation to every believer, by and by addeth, that it hath witness of the law and the Prophets. But in the end of the same Epistle, although he show that the little of praise of jesus Christ is the revelation of the mystery kept secret in everlasting times: yet he doth qualify that saying, with adding an exposition, teaching that he is openly showed by the writings of the Prophets. Whereupon we gather, that when we are to entreat of the whole law, the Gospel differeth from the law only in respect of the plain disclosing thereof. But yet for the inestimable flowing store of grace, which hath been laid open for us in Christ, it is not without cause said, that at his coming the heavenly kingdom of God was erected in earth.  
Now between the law and the Gospel came john, which had an osfice that was mean and of affinity to them both. For though when he called Christ the lamb of God, and the sacrifice for the cleansing of sins, he showed forth the sum of the Gospel: yet because he did not express that same incomparable strength and glory, which at length appeared in his resurrection, therefore Christ sayeth, that he was not equal to the Apostles. 
Matt. xi.xi.  For so do those words of his mean: that though john excel among the sons of women, yet he that is least in the kingdom of heaven, is greater than he. Because he doth not there commend the persons of men, but after he had preferred john before all the Prophets, he advanceth the preaching of the Gospel to the highest degree: which preaching we see in an other place signified by the kingdom of heaven. 
joh. i. xxiii  But whereas john himself doth answer that he is but a voice, as though he were inferior to the prophets, he doth not that for feigned humilities sake, but meaneth to teach that the proper office of the Ambassador was not committed to him, but that he only executeth the office of an apparitor: as it was forespoken by Malachi: 
Mal. iiii. v.  Behold, I send Elias the prophet, before that the great and terrible day of the Lord do come. And truly he did nothing else in the whole course of his ministery, but endeavour to get disciples to Christ: as also Isaiah proveth, that this was enjoined him from God. And in this sense Christ is called a candle burning and shining, 
john. v. xxiv.  because the broad day had not yet appeared. And yet this is no let, but that he may be reckoned among the publishers of the Gospel, like as he used the same Baptism, which was afterward delivered to the Apostles. But that which he began, was not fulfilled but by the Apostles, with free proceeding, after that Christ was taken up from them into the heavenly glory.   

The. x. Chapter. ¶ Of the likeness of the old and new Testament.  
BY the things aforesaid it may now appear evidently, that all the men whom from the beginning of the world God adopted into the estate of his people, were with the same law, & with the bond of the same doctrine, which now remaineth in force among us, bound in covenant to him. But because it is of no small importance that this point be well established, I will adjoin unto it for an addition, sith the fathers were partakers of all one inheritance with us, & hoped for all one salvation by the grace of all one mediator, how far their estate differed from ours in this fellowship. But although the testimonies that we have gathered out of the law and the Prophets for proof thereof, do make it plain that there was never any other rule of religion and godliness in the people of God: yet because in writers there are oftentimes many things spoken of the difference of the old and new Testament, that may make the reder that is not of very sharp judgement to be in doubt: therefore we shall rightfully appoint one peculiar place for the better and more exact discussing of this matter: Yea & that thing also, which otherwise should have been very profitable for us, is now made necessary by that monstrous lozel servettus, & by diverse other mad men of the sect of Anabaptists, which have no other opinion of the people of Israel, than as of a heard or swine: which they fond feign to have been fatted up by the Lord here in this earth, without any hope of heavenly immortality. Therefore that we may keep away this pestilent error from godly minds, and also to pluck out of them all doubts which are wont by and by to arise upon hearing mention of the diversity between the old and new Testament: let us by the way look, what they have in them like, and what unlike one to the other: what covenant the Lord made with the Israelites in the old time before the coming of Christ, and what covenant he hath now made with us sins Christ hath been openly showed.  
And both these points may be made plain with one word. The covenant of all the fathers so differeth nothing from ours in substance & in the matter itself, that it is altogether one and the self same: but the ministration is diverse. But because of so great shortness no man were able to attain a certain understanding, we must needs proceed on with a longer declaration if we mean to profit any thing at all. But in showing how they are like or rather all one, it shallbe superfluous to discourse again of new upon all the special particulars that have already been declared: and it shallbe out of season to mingle those things together that remain yet to be spoken in other places. Here we must chief rest upon three principal points: first, that we hold, that carnal wealth and felicity was not the mark appointed to the jews to aspire unto, but that they were by adoption chosen unto the hope of immortality: and that the truth of this adoption was certainly assured unto them both by oracles, and by the law, and by the prophets. Secondarily, that the covenant whereby they were joined to the Lord, was upholden not by any merits of theirs, but by the only mercy of God that called them. Thirdly, that they both had and knew Christ the mediator, by whom they should both be joined to God and enyoye his promises. Of which points, because the second peradventure is not yet sufficiently known, it shall in place appointed for it be declared at large. For we shall confirm by many and clear testimonies of the Prophets, that it was of his own mere goodness and tender favour, what so ever good the Lord at any time did, and promised to the people of Israel. The third also hath already had here and there some plain declarations of it, and we have not left the first altogether untouched.  
Therefore in setting out of this point, because it most specially belongeth to this present matter, and for that they make us most controversy about it, we will employ the more earnest travail: but yet so that if there want yet any thing of the explication of the other, it may be by the way supplied, or in convenient place be added. Truly the Apostle taketh away all doubt of them all, 
Rom. i.ij.  when he saith, that God the Father long before by the Prophets in the holy Scriptures promised the Gospel, which he afterward published according to the time appointed. 
Ro. iij. ●xi.  Again, that the righteousness of faith which is caught by the Gospel itself, hath witness of the law and the Prophets. For the gospel doth not hold the hearts of men in the joy of this present life, but lifteth them up to the hope of immortality: doth not fasten them to earthly delights, but preaching to them a hope laid up in heaven, doth in a manner transport them thither. For thus he defineth in an other place. 
Eph. i xiij  Sins that ye believed the Gospel, ye are sealed up with the holy Spirit of prymise, which is the earnest of our inheritance, for the redemption of the possession purchased. Again, we have heard of your faith in Christ jesus, 
Col. i. iiii.  and of your charity toward the holy ones, for the hopes sake that is laid up for you in heaven, whereof ye have heard by the true speech of the gospel. Again: He hath called us by the gospel to the partaking of the glory of our lord jesus Christ. 
1. Thess. two xiiii.  Wherefore it is called, both the word of salvation, and the power of God to save the faithful, and the kingdom of heaven. Now if the doctrine of the gospel be spiritual, and openeth the entry to the possession of an incorruptible life: let us not think that, they to whom it was promised and declared, did pass over and neglect the care of their soul, and lie dully like beasts in seeking pleasures of the body. Neither let any man here cavil that the promises which are sealed in the law and the Prophets, concerning the gospel, were ordained for the new people. For within a little after that which he spoke of the Gospel promised in the law, he addeth, that all the things that the law containeth, are without doubt properly directed to them that are under the law. I grant in deed it is in an other argument. But he was not so forgetful, that when he had ones said that all the things which the law containeth belong to the jews, 
Ro. iii. nineteen.  he did not remember what in a few verses before he had affirmed of the gospel promised in the law. Wherefore the Apostle showeth most plainly, that the old Testament chief tended to the life to come, when he saith, that under it are contained the promises of the gospel.  
By the same reason followeth, both that it stood upon the free mercy of God, and also was confirmed by the mean of Christ. For the very preaching of the gospel pronounceth no other thing, but that sinners are justified by the fatherly kindness of God, without their owned deserving: and the whole sum thereof is fulfilled in Christ. Who then dare make the jews without Christ, with whom we hear that the covenant of the gospel was made, whereof Christ is the only foundation? Who dare make them strangers from the benefit of free salvation, to whom we hear that the doctrine of the righteousness of faith was ministered? But, that we dispute not long of an evident matter, 
joh. viii. lvi.  we have a notable sentence of the Lord. Abraham rejoiced that he might see my day, he saw it & was glad. And the same thing which Christ there testifieth of Abraham, the Apostle showeth that it was universal in the faithful people, 
Heb. xiii. viii.  when he saith, that Christ abideth, yesterday, this day, and for ever. For he speaketh not there only of the eternal godhead of Christ, but also of his power, which was continually opened to the faithful. Wherefore both the blessed Virgin and Zacharie in their songs, 
Luc. i. liiix & lxxii.  do say, that the salvation revealed in Christ, is the performance of the promises, which God in old time had made to Abraham and the patriarchs. If the Lord in giving his Christ, discharged his old oath, it can not be said but that the end thereof was always in Christ, and everlasting life.  
Yea and the Apostle doth make the Israelites equal with us, not only in the grace of the covenant, but also in signification of Sacraments. For meaning by examples of punishments, wherewith the Scripture reciteth that they were corrected in the old time, to make the Corinthians afraid, 
i Cor. x.i. & xi.  that they should not run into the like offences, he beginneth with this preface, that there is no cause why we should challenge any prerogative unto ourselves, to deliver us from the vengeance of God which they sustained, for as much as the Lord did not only grant unto them the same benefits, but he hath gloriously set forth his grace among them with the same tokens: As if he should have said: If ye trust that ye be out of peril, because both Baptism wherewith ye be marked, and the Supper which ye daily receive, have excellent promises, and in the mean time despising the goodness of God, ye are licentiously wanton: Know ye, that the jews also were not without such sacraments, against whom yet the Lord did most severely put his judgements in execution. They were baptized in passing over the Sea, and in the cloud wherewith they were defended from the burning heat of the son. They say, that that same passage was a carnal Baptism, which after a certain proportion answereth to our spiritual Baptism. But if that were allowed true, the Apostles argument could not proceed, which meaneth here to have this taken away from the Christians, that they think that they excel the jews by the prerogative of Baptism. Neither is that which by and by after followeth, subject to this cavillation: that they did eat the same spiritual meat that we eat, and drunk the same spiritual drink, which he expoundeth to be Christ.  
To overthrow this sentence of Paul, they object that which Christ saith: 
john. vi.  Your fathers did eat Manna in the wilderness, and are dead: he that eateth my flesh, shall not die for ever. Which two places are very easily made to agree together. The Lord, because he then talked to hearers that sought only to be filled with food of their belly, but cared not for the meat of the soul, tempered his talk somewhat to their capacity, but specially he frameth the comparison of Manna and of his body according to their sense. They required that he, to get himself some credit, would approve his power with doing some such miracle, as Moses did in the wilderness, when he obtained Manna from Heaven. But in Manna they conceived nothing but the remedy of carnal hunger, wherewith the people was then vexed: but they pierced not to that higher mystery which Paul hath respect unto: Christ therefore, to show how much greater a benefit they ought to look for at his hand, than that which they reported that Moses did bestow upon their fathers, frameth this comparison: If it were a great miracle in your opinion, and worthy to be remembered, that the Lord by Moses ministered fond from Heaven to his people, to sustain them for a small time, that they should not perish for hunger in the wilderness: gather hereby how much more excellent is the meat that giveth immortality. We see why the Lord passed over that thing which was principal in Manna, and spoke only of the bacest profit of it: even because the jews as it were of purpose to reproach him, did cast Moses in his teeth, which succoured the necessity of the people with remedy of Manna: he answered that he is the minister of a much higher grace, in comparison whereof, the carnal feeding of the people, which alone they so much esteemed, ought of right to be nothing regarded. But Paul, because he knew that the Lord when he rained Manna from heaven, did not only pour it down for the seding of their belly, but also did distribute it for a spiritual mystery, to be a figure of the spiritual quickening that is had in Christ, did not neglect that part that was most worthy of consideration. Wherefore it certainly and clearly followeth, that the same promises of eternal and heavenly life, which now the Lord vouchsafeth to grant unto us, were not only communicated unto the jews, but also sealed with very spiritual Sacraments. Of which matter Augustine disputeth largely against Faustus the Manichee.  
But if the readers had rather to have testimonies alleged unto them out of the law and the Prophets, whereby they may perceive that the spiritual covenant was common also to the fathers, as we hear by Christ and the Apostles: I will also follow that desire, and so much the more willingly, because by that mean the adversaries shallbe more surely convinced, so that they shall have afterward no way to dally. And I will begin at that proof, which although I know that the Anabaptistes' pride will think very fond and in a manner to be laughed at, yet shall much avail with such readers as are willing to learn and have their sound wit. And I take it as a principle confessed, that there is such effectual force of life in the word of God, that whom so ever God vouchsafeth to be partakers thereof, 
1. Pet. i. twenty-three.  it quickeneth their souls. For this saying Peter hath alway been of force, that it is the incorruptible seed which abideth for ever, 
Esa. xi. i●  as he also gathereth out of the words of Isaiah. Now scythe God in the old time bound the jews unto him with this holy bound, it is no doubt that he did also sever them into the hope of eternal life. For when I say they embraced the word, which should join them ●●yer to God, I take it for the manner of communicating it: not that general manner, which is poured abroad throughout the heaven and earth and all the creatures of the world, which although it do quicken all things, every one after the proportion of their nature, yet it doth not deliver them from necessity of corruption: but I speak of this special manner, whereby the souls of the godly are both lightened unto the knowledge of God, and in a manner coupled to him. By this enlightening of the word, sith Adam Abel, Noah, Abraham, and the other father's cleaved unto God, I say that it is not doubtful that they had an entry into the immortal kingdom of God. For it was a sound partaking of God, which can not be without the benefit of eternal life.  
But if this seem somewhat entangled: go to, let us come to the very form of the covenant, which shall not only satisfy sober wits, but also shall sufficiently convince their ignorance that bend themselves to speak against it. For God did alway thus covenant with his servants: 
Leu. xxvi. xij.  I will be to you a God, and ye shallbe to me a people. In which words the Prophets themselves are wont to expound, that both life and salvation, and the whole sum of blessedness is comprehended. For David doth not without cause often pronounce, 
Ps. c. xliii● xv. Ps. xxxiii. xij.  that blessed is the people, whose God is the lord: blessed is the nation, which he hath chosen to be his inheritance: and that not for earthly felicities sake, but because he delivereth them from death, he preserveth them for ever, and continually showeth them eternal mercy, whom he hath taken to his people: 
Abac. i. x●● Esa. xxxiii. xxi. Deu. xxxii● xxix.  as it is in the other Prophets, Thou art our God, we shall not die: The Lord is our king, our lawmaker, he shall save us. Blessed art thou, O Israel, because thou art saved in the lord God. But, not to labour overmuch in a thing needless, this admonition is sound order in the Prophets, that we shall want nothing toward all abundance of good things, and assurance of salvation, so that the Lord be our God. And rightfully: For if his face so soon as it beginneth to shine, is a most present pledge of salvation, to what man shall he openly show himself for his God, but that he will also open to him his treasure of salvation? 
Leu xxvi. xij.  For he is our God with this condition, to dwell in the midst of us: as he testified by Moses. But such presence can not be obtained, but that life must be also together had in possession with it. And although there were no more expressed, yet had they a promise of spiritual life plain enough in these words: I am your God. 
Exod. vi. seven.  For he did not declare that he would be a God unto their bodies alone, but principally to their souls. But souls, unless they be joined to God by righteousness, remain estranged from him in death. But on the other side, let that joining be present, it shall bring everlasting salvation with it.  
Byside that, he did not only testify that he was to them their God, but he also promised that he would be so always: to the end that their hope not contented with present benefits, should be extended to eternity. And many sayings do show, that the speaking in the future time meant so much, as where the faithful not only in present evils, but also for the time to come, do comfort themselves with this, that God will never fail them. Now as concerning the second part of the promise, he yet more plainly assured them of the blessing of God to be prolonged unto them beyond the bounds of this life, in saying: I will be the God of your seed after you. 
Gen. xvij. seven.  For if he minded to declare his good will toward them being dead, in doing good to their posterity, much more would his favour not fail toward themselves. For God is not like unto men, which do therefore carry their love to their friends children, because their power is interrupted by death, so that they can not employ their friendly doings upon them to whom they did bear good will. But God, whose bountifulness is not hindered by death, taketh not away from the very dead the fruit of his mercy, which for their sakes he poureth out into a thousand generations. Therefore the Lords will was by a notable proof to set forth unto them the greatness and flowing plenty of his goodness which they should feel after death, 
Exo. xx. vi  when he described it to be such as should slow over into all their posterity. And the truth of this promise the Lord did then seal, and as it were brought forth the fulfilling of it, when he named himself the God of Abraham, 
Exo. iij. vi  Isaac and jacob, long after their death. For, what? had it not been a fond naming, if they had utterly perished? For than had it been all one, as if he had said, I am the God of them that are not. 
Mat. xxij. xxi●. Luc. xx. xxxi●. Deu. xxxiij iij.  Wherefore the Evangelists rehearse, that with this one argument the Sadduces were so driven to a straight, that they could not deny that Moses did testify the resurrection of the dead, for that they had learned by Moses, that all the Saints were in his hand. Whereupon it was easy to gather, that they are not destroyed by death, whom he that is the judge of life and death had received into his safeguard, custody, and protection.  
Now (which is the principal point whereupon this controversy hangeth) let us look, whether the faithful themselves have not been so instructed of the Lord, that they perceived that they should have a better life else where, and so neglecting this life, had an eye to the other. First the state of life that was enjoined them by God, was a continual exercise, whereby they might be put in mind, that they were the most miserable of all men, 
Gen. iij. xvij.  if their happiness were only in this life. Adam, most unhappy, even with only remembrance of the happiness that he had lost, did with painful labours hardly sustain his neediness, and that he should not be pressed with the curse of God, in the only labours of his hands, even there received he extreme sorrow of that which remained for him to be his comfort. Of his two sons, the one was taken away by the wicked slaughter of his brother: the other he had left alive, 
Gen. iiii. viii.  whose sight he worthily detested & abhorred. Abel cruelly murdered in the very flower of his age, became an example of the wretchedness of men. 
Gen. vi. xxii.  Noah, while the whole world carelessly lived in pleasure, spent a good part of his age with great weariness in building the Ark. This that he escaped death, came to pass by his greater troubles, 
Gen. i●. ●●●iii.  than if he should have died a hundred deaths. For beside that the Ark was to him as a grave for x. months, there is nothing more unpleasant than to be holden so long in manner drowned in dung of beasts. When he had passed over so great difficulties, he fell into new matter of grief, he saw himself scorned of his own son, and was compelled with his own mouth to curse him, whom by the great benefit of God he had received safe from the general flood.  
Abraham in deed may be one alone to be compared with a hundred thousand, 
Gen. xii, iiii.  if we consider his faith, which is set for●● unto us for the best rule of believing, of whose kindred we must be accounted, that we may be the children of God. But what more absurdity is there▪ than Abraham to be the father of all the faithful, and not to possess so much as the smallest corner among them? but he can not be thrown down out of the number, no not from the most honourable degree, but that the whole church must be destroyed. Now as touching the experiences of his life: When he was first called by the commandment of God, he was plucked away from his country, his parents and his friends, in whom men think to be the chief sweetness of life: even as if God of determined purpose meant to spoil him of all the pleasures of life. So soon as he came into the land where he was commanded to dwell, he was driven out from thence with famine. Thither he fled for succour, where to save himself, he was compelled to deliver out his wife to be abused, which we know not whether it were not more bitter to him than many deaths. When he was returned into the land of his own dwelling, he was driven out again from thence with famine. What a felicity is this, to dwell in that land, wherein a man must so oft be hungry, yea die for famine if he run not away? And therewithal he was brought to that necessity with Abimelech, 
Gen. xli. xii.  that he must needs redeem his life with the loss of his wife, while many years long he wandered uncertainly hither and thither, he was compelled by the continual brawlings of his servants to put away his nephew, whom he loved as his own son. Which departing without doubt he did no otherwise take, than if he had suffered the cutting of one of his limbs. A little after, he heard that he was carried away captive by his enemies. Whether so ever he went, he found neighbours outrageously barbarous, which would not suffer him so much as to drink water out of the wells that himself had digged with great labour. For he would not have redeemed the use of them at the hand of king Gerar, if he had not first been forbidden. Now when he came to old age, he saw the thing which is the most unpleasant and bitter that that age hath, himself punished with having no children, till beside all hope he begat Ishmael, whose birth yet he paid dear for, when he was wearied with the brawling of Sara, as if he in maintaining the stubbornness of his bondwoman were himself the cause of the trouble of his household. At length Isaac was borne, but with this condition that his first begotten Ishmael must, as forsaken, be cruelly cast out of doors. When only Isaac was left, in whom the wearied age of the silly good man might rest, within a little after he was commanded to kill him. What can man's wit devise more miserable, than the father to be made the butcher of his own son? If Isaac had died of any sickness, who would not have thought the old man most miserable, that had a son given him in mockeage, for whom his grief of want of children should be doubled? If he had been slain by some stranger, the unhappiness of the thing would have much increased his misery. But this passeth all examples of misery, to have him slain with his father's one hand. Finally, he was in all the whole course of his life so tossed and vexed, as if a man would in a table paint out an example of a miserable life, he could find none more fit, than this of Abraham. And let no man object that he was not altogether unhappy, for that he at length prosperously escaped from so many and so great tempests. For we can not say that he liveth a blessed life, which for a long space together painfully weareth out of infinite troubles, but him that without feeling of evils, quietly enjoyeth present good things.  
Isaac that was less troubled with evelles, yet scarce ever took any taste of sweetness. He also felt the same vexations, that do not suffer a man to be blessed in the earth. Famine chased him out of the land of Chanaan: 
Gen. xxvi xxxv.  he had his wife violently plucked away from his bosom: his neighbours oft troubled him, and by all means oppressed him, so that he was fain to strive for his water: at home in his own house, 
Goe xxviii i.  he suffered much troublesonnesse by his children's wives, he was grieved with disagreements of his sons, and could not remedy that so great a mischief, but by the banishment of him whom he had blessed. But as for jacob, he is nothing else but a notable example of extreme infelicity. He passed his childhod most unquietly at home among the threatenings and terrors of his elder brother, 
Goe xxviii v.  to which at length he was compelled to give place. When he was fled from his parents and his native country, 
Goe xxix. xx.  beside that it was a grievous thing to live in banishment, he was nothing more kindly or gently received of his uncle Laban. Then it sufficed not that he had served seven year a hard & cruel service, but that also he must be by guile defrauded of his wife. For an other wives sake he was driven into new service, where he was all the day fried with heat of the sun, and all the night lay waking and pained with frost and cold, as himself complained. While he by the space of twenty years suffered so hard a life, he was daily vexed with new injuries of his father in law. 
Gen. xxxi. xxiii.  Neither was he quiet in his own house, seeing it divided and in a manner scattered abrobe with the hatred, brawling & envy of his w●ues. When he was commanded to return into his country, he was compelled to watch an advantage to take his journey, much like a shameful running away: and yet could he not so escape the unjust dealing of his father in law, but was fain to suffer his reproaches and rebukes in the mids of his journey. Then fell he into a much more cruel distress. 
Gen. xxxii xi.  For when he came near to his brother, he had so many deaths before his eyes, as might be prepared by a cruel man and a bend enemy. So was he above measure tormented & as it were drawn in sunder with terrible fears, so long as he looked for his brother's coming: when he came once in his sight, he fell down as half dead at his feet, until he found him more favourable than he durst have hoped. 
Gen. xxxv xvi.  Biside that, at his first entry into the land, he lost Rachel his dearly beloved wife. afterward he heard word that the son which he had by her, 
Goe xcj●● xxx●.  and whom therefore he loved above the rest, was torn with wild beasts: by whose death how great grief he conceived, he himself declared in this, that after long weeping he obstinately stopped up all ways whereby comfort might come to him, leaving himself nothing, but to go down to his son wailing into the grave. 
Goe xxx●ii● ij.  In the mean time how great causes of grief, waiting and weariness were the ravishment and deftouring of his daughter, and the boldness of his sons in revenging it, which not only made him to be abhorred in sight of all the inhabitants of that country, but also procured him most present peril of utter destruction? 
Gen. xxxvi xij.  Then followed that horrible outrageous offence of Reuben his first begotten son, which was such as their could not chance a more grievous. For wheareas the defiling of a man's wife is reckoned among the highest ill fortunes: what is to be said of it, when that wickedness is committed by a man's own son? Within a little while after, 
Goe xxxvi●● xviii.  his house is spotted with an other vunaturall adultery: so that so many shames might well break a heart, that otherwise were most constant and unable to be vanquished with calamities. near before the end of his life, while he sought to provide succour for the famine of himself and other, he was stricken with tidings of a new misfortune, understanding that an other of his sons was kept in prison, 
Gen. xl●●, xxxii.  for recovering of whom he was compelled to leave to the rest Benjamin his only darling. Who can think, that in such a heap of mischiefs he had any one moment given him safely to take breath in? And therefore he himself the best witness of himself, 
Gen. x●vii ix.  affirmed to Pharaoh, that his days were short and ●uell upon the earth. Now truly he that declareth that he hath passed his life by continual miseries, denieth that he felt that prosperity which the Lord had promised him. Therefore either jacob did unkindly and unthankfully weigh the grace of God, or he truly professed that he had been miserable upon the earth. If his affirmation were true, than it followeth, that he had not his hope fastened upon earthly things.  
If these holy fathers looked for (as undoubtedly they did) a blessed life at the hand of God, truly they both thought and saw it to be an other manner of blessedness, than the blessedness of earthly li●e. Which thing the Apostle also doth show excellently well: Abraham (saith he) direct by faith in the land of promise as in a strange land, 
Heb. xi.ix.  dwelling in tents with Isaac and jacob partners with him of the same inheritance. For they looked for a city set upon a good foundation, the maker and bilder whereof is God. All these are dead in faith, not receiving the things promised, but looking at them a far of, and believing and confessing that they were gests and strangers upon the land. Whereby they declare that they sought for a country. And if they had been moved with desire of that land from whence they came, they had power to return. But they sought for a better, that is the heavenly country. Wherefore God is not a shamed to be called their God, for as much as he hath prepared them a city. For they had been duller than blocks, to follow promises to earnestly▪ whereof there appeared no hope in earth, unless they had looked for the fulfilling of them else where. But this he chiefly enforceth, and that not without good reason, that they called this life a journey from home, even as Moses reporteth. For if they were strangers and foreigners in the land of Chanaan, where is the Lords promise whereby they were made heirs of it? 
Gen. x●v●● ix.  He showeth plainly therefore, that the lords promise, concerning the possession thereof, had a further respect. Wherefore they purchased not one foot in the land of Chanaan, but for burial, whereby they testified, that they did not hope that they should receive the fruit of the promise till after death. And that is the cause why jacob so much esteemed to be buried there, 
Gen. x●vij ●x●x. &. thirty.  that he compelled his son joseph to promise it him, and to swear to perform it: and why joseph willed his bones, 
Goe l.xxu.  certain ages after, when they were long before fallen into powder, to be removed thither.  
Finally, it appeareth plainly, that in all the travails of this life they had always set before them the blessedness of the life to come. For to what purpose should jacob have so much desired, & with so great danger sought the pre-eminence of the first begotten, which should procure him nothing but banishment, and in a manner to be cast of from being his child: but no good at all, unless he had respect to a higher blessing. And he declared, that he had this meaning by the words which he spoke among his last breathings: 
Gen. xlix. xviij.  Lord, I will look for thy salvation. What salvation could he have looked for, when he saw that he lay ready to give up the ghost, unless he had seen in death the beginning of a new life? But what dispute we of the holy ones and children of God, when even he was not without a taste of such understanding, which otherwise was enemy to the truth? For what meant Balaam when he said: 
Num. twenty-three x. Psa. cxvi. xv. Ps. xxxiiij. xx●j.  Let my soul die the death of the righteous, and let my last times be like unto theirs? but that he meant the same thing that David afterward uttered, that the death of the Saints is precious in the sight of the Lord, but the death of the wicked, is very evil? If the furthest bound and end were in death, there could in it be noted no difference between the righteous and unrighteous, they differ one from the other by the diversity of the estates, that after death shall befall to them both.  
We are not yet come beyond Moses: Which (as these men say) had no other office, but to persuade the carnal people to worship God by the fruitfulness of the ground and plenty of all things. And yet (unless a man will flee the light that willingly offereth itself) there is already a plain declaration of the spiritual covenant. But if we come down to the Prophets, there with most full brightness both the life everlasting and the kingdom of Christ do utter themselves. And first of all David, which as he was before the other in time, so according to the order of God's distribution, he showed the heavenly mysteries in shadows more darkly than the rest, yet with what plainness & certainty directeth he all his sayings to that end? How he esteemed the earthly dwelling, 
Ps. thirty x. xiii.  this sentence testifieth: I am here a foreigner & stranger, as all my fathers were. Every living man is vanity, every one walketh about as a shadow. But now what is my expectation, Lord? even to thee is my hope. Truly he that confessing that in the earth there is nothing sound or steadfast, keepeth still a steadfastness of hope in God, considereth his felicity laid up in an other place. To such consideration is he wont to call all the faithful, so oft as he meaneth to comfort them truly. For in an other place, after he had spoken of the shortness, and the transitory and vanishing image of man's life, he addeth: 
Psal. ●●. xvii.  but the mercy of the Lord is for ever upon them that fear him. Like whereunto is that which is in the hundred and second Psalm. At the beginning Lord thou didst lay the foundation of the earth, and the heavens are the works of thy hands. They shall perish, but thou abidest: they shall wax old like a garment, and thou shalt change them as apparel, but thou remain the self same, and thy years shall not fail: the sons of thy servants shall dwell, and thy posterity shallbe established before thee. If the Godly cease not for the decay of heaven & earth to be established before the Lord, it followeth, that their salvation is joined with the eternity of God. But that hope can not stand at all, unless it rest upon the promise that is set forth in Esaic: 
isaiah. li. vi  The heavens (saith the Lord) shall vanish away like smoke, the earth shallbe worn out like a garment, & the inhabitants of it shall perish like those things. But my salvation shallbe for ever, and my righteousness shall not fail: where everlastingness is given to righteousness and salvation, not in respect that they remain with God, but in respect that they are felt of men.  
Neither may we otherwise take those things, that he commonly speaketh of the prosperous success of the faithful, but to apply them to the open showing of the heavenly glory. As these sayings: The Lord keepeth the souls of the righteous, 
Psa. xcvii. x.  he shall deliver them from the hand of the sinner. Light is arisen to the righteous, and joy to the upright in heart. 
Psal. cxii. vii.ix. Ps. c. xl.x i Ps. c. xii.vi Ps. xxxiiii. xxiii.  The righteousness of the Godly man abideth for ever: his horn shallbe exalted in glory, the desire of the sinner shall perish. Again: but the righteous shall confess unto thy name, the upright shall dwell with thy countenance. Again the righteous shall be in eternal remembrance Again. The Lord shall redeem the souls of his servants. For the Lord oftentimes leaveth his servants to the lust of the wicked, not only to be vexed, but also to be torn in pieces and destroyed: he suffereth the good to lie languishing in darkness and filth, while the wicked do in a manner shine among the stars. And he doth not so cheer them with the brightness of his countenance, that they enjoy long continuing gladness. Wherefore even he also hideth not, that if the faithful fasten their eyes upon the present state of things, they shallbe stricken with a sore temption, as though there were no favour or reward of innocency with God. So much doth wickedness for the most part prosper & flourish, while the company of the Godly is oppressed with shame, 
Ps. lxxiii. xvii.  poverty, contempt and all kinds of crosses. It wanted but little (saith he) that my foot slipped not, and my steps fell not abroad, while the fortune of fools grieveth me, and while I see the prosperity of the wicked. At length after rehearsal of it he concludeth. I bent my thought, if I could understand these things. But it is torment to my spirit, till I enter into the sanctuary of the Lord, and understand the last end of them.  
Let us therefore learn, yet by this confession of David, that the holy. fathers under the old testament were not ignorant, how seldom or never God doth in this world perform to his servants those things that he promiseth them, and that therefore they did lift up their minds to God's sanctuary, wherein they had that laid up in store, which appeareth not in the shadow of this present life. That was, the last judgement of God, which when they could not see with eyes, they were content to understand by faith. trusting upon which affiance, whatsoever happened in the world, yet they doubted not a time would once come, when the promises of God should be fulfilled. As these sayings do witness, 
Psa. xvij. Psa. l●●. x. Psa. x●ij. xiij.  I will behold the face of God in righteousness: I will be satisfied with thy countenance. Again. I as a green Olive tree in the house of the Lord. Again. The righteous shall flourish as a Date tree, and shall spread in branches like the Cedar of Libanus, being planted in the house of the Lord, they shall flourish in the Palaces of our God: They shall still bear fruit, they shall be fat and green in their old age. When he had said a little before: Now deep are thy thoughts, O Lord, while the wicked do flourish, they bud out like an herb, that they may perish for ever. Where is that fair show and beauty of the faithful, but when the face of this world shall be turned in ward by dysclosing of the kingdom of God? When they turned their eyes to that eternity, they despised the hardness enduring but a moment of present miseries, 
Psal. lv. xxiix.  and boldly burst forth into these words: Thou shalt not suffer for ever the righteous to die, but thou shalt throw down the wicked headlong into the pit of destruction. Where as in this world the pit of eternal destruction that may swallow up the wicked? Among whose felicities, this is also reckoned in an other place, that they close up the end of their life in a moment, 
job. xxi. xiij.  without long languishing. Where is that so great steadfastness of the holly ones, whom David himself each where complaineth, not only to be shaken with trouble, but also to be oppressed, and utterly broken in pieces? Forsooth, he did set before his eyes, not what the altering course of the world beareth, which is unstable & more unsteadfast than the ebbing and flowing of tides, but what the Lord will do, when he shall one day sit for the eternal settling of heaven and earth. 
Psa. xl. ix v●●.  As in an other place he excellently well describeth it: The foolish do stay upon their wealthiness, and are proud because of their great riches. And yet no man, though he flourish in never so great dignity, can redeem his brother from death, no man can pay to God the price of his ransom, but whereas they see that both the wise do die, and that the wicked also and fools do perish & leave their riches to strangers, yet they think that their houses shall abide for ever, & their dwellings to the end of ages, and they advance their names upon the earth, but man shall not continue in honore: he shallbe like to the beasts that die. This imagination of theirs is extremest folly, which yet their posterity do greedily follow. They shallbe placed like a flock in Hell, and death shall have rule over them. When the light ariseth, the upright shall have dominion over them, the beauty of them shall perish, Hell is their dwelling house. First this laughing to scorn of the foolish, for that they rest on the slippery and rolling good things of the world, doth show that the wise must seek a far other felicity. But there he more evidently discloseth the mystery of the resurrection, where after the destruction & extinguishment of them, he erecteth the kingdom of the Godly. For what rising of light (I pray you) shall we call that, but the reveling of the new life which followeth the end of this present life.  
From thence did spring up that consideration, which the faithful oftentimes used for a comfort of their miseries and remedy of patience: It is but a moment in the lords displeasure, 
Ps. thirty. v●  and life in his mereye. How did they determine afflictions to end in a moment, that were in affliction in a manner of their life long? where did they espy so long an e●duringe of Gods kindness, whereof they scarcely felt any little taste? If they had sticked fast upon the earth, they could have found no such thing, but because they looked upon heaven, they acknowledged that it is but a moment of time, while the Lord exercise his holy ones by the cross, but that his mercies, wherein they are gathered together, do last the worlds age. Again, they did foresee the eternal and never ending destruction of the ungodly, which were as in a dream happy for one day. 
Pro. x. seven  Whereupon came these sayings: The remembrance of the righteous shall be in blessing, butt the name of the wicked shall rot. Precious is the death of the Saints in the sight of the Lord, 
Ps. c.xvi & thirty. x●●i. i Sa. ●●. ●x.  but the death of the wicked, most evil. Again in Samuel. The Lord shall keep the feet of the holy, and the wicked shall be put to silence in darkness. Which do declare that they well knew, that howsoever the holy were diversly carried about, yet their last end is life and salvation: and that the prosperity of the wicked is a pleasant way, whereby they by little and little slide forward into the gulf of death. Therefore they called the death of such, the destruction of the uncircumcised, 
E●●. xx●●●●● x. & xxxi. Ps. lxix. xx●i.  as of them from whom the hope of the resurrection was cut away. Wherefore David could not devise a more grievous curse than this: Let them be blotted out of the book of life, and not be written with the righteous.  
But above all other, notable is that saying of job: I know that my redeemer liveth, & in the last day I shall rise again out of the earth, and in my flesh I shall see God my saviour: This hope is laid up in my bosom. Some that have a mind to make a show of their sharp wit, do cavil that this is not to be understanded of the last resurrection, but of the first day that job looked to have God more gentle to him, 
job. x●x. xxv.  which although we grant them in part, yet shall we enforce them to confess whether they will or Noah, that job could not have come to that largeness of hope, if he had rested his thought upon the earth. Therefore we must needs confess, that he lifted up his eyes to the immortality to come, which saw, that his redeemer would be present with him even lying in his grave. For to them that think only of his present life, death is their uttermost desperation: which very death could not cut of jobs hope. 
job. ●iij. xv.  Yea though he kill me (said he) nevertheless I will still hope in him. And let no trifler here carp against me and say▪ that these were the sayings but of a few, whereby is not proved that such doctrine was among the jews. For I will by and by answer him, that these few did not in these sayings utter any secret wisdom, whereunto only certain excellent wits were severally and privately suffered to attain▪ but that as they were by the holy Ghost appointed teachers of the people, so they openly published those mysteries of God that were to be universally learned, and aught to be the principles of the common religion among the people. Therefore when we hear the public oracles of the holy Ghost, wherein he spoke of the spiritual life so clearly and plainly in the Church of the jews, it were a point of untolerable stubbornness, to send them away only to the fleshly covenant, wherein is mention made of nothing, but earth and earthly wealthiness.  
If I come down to the latter Prophets, there we may freely walk as is our own field. For if it were not hard for us to get the upperhand in David, job, and Samuel, here it shall be much more easy. For God kept this distribution and ordre in disposing the covenant of his mercy, that how much the nearer it drew on in process of time to the full performance thereof, with so much greater encreasementes of revelation he did day by day more brightly show it. Therefore at the beginning when the first promise of salvation was made unto Adam, there glystered out but as it were small sparkles of it. After, having more added unto it, a greater largeness of light began to be put forth: which from thence fourth broke out more and more, and displayed her brightness farther abroad, till at length all the clouds were driven away, and Christ the son of righteousness fully lightened the whole world. We need not therefore to fear that we fail of testimonies of the Prophets, if we seek them to prove our cause, but because I see that there will arise a huge deal of matter, whereupon I should be constrained of necessity to tarry longer than the proportion of my purpose may bear, for it would so grow to a work of a great volume, and also because I have already, by those things that I have said before, made plain the way, even for a reader of mean capacity, so as he may go forward without stumbling: therefore I will at this present abstain from long tediousness: which to do is no less necessary: but giving the reader's warning before hand, that they remember to open their own way with that key that we have first given them in their hand. That is, that so oft as the Prophets speak of the blessedness of the faithful people, whereof scarscely the least steps are seen in this present life, they may resort to this distinction: that the Prophets, the better to empress the goodness of God, did as in a shadow express it to the people by temporal benefits, as by certain rough drawing of the portraiture thereof: but that the perfect image, that they have painted thereof, was such as might ravish men's minds out of the earh, and out of the elements of this world, and of the age that shall perish, and of necessity raise it up to the considering of the felicity of the life that is to come and spiritual.  
We will be content with one example. When the Israelites being carried away to Babylon, saw their scattering abroad to be like unto death, they could hardly be removed from this opinion that they thought that all was but fables that Ezechiel prophesied of their restitution: 
●●. xxxv●j. iii●.  because they reckoned it even all one as if he had told them that rotten carcases should be restored again to life. The Lord to show, that even that same difficulty could not stop him from bringing his benefit to effect, showed to the Prophet in a vision a field full of due bones, to the which in a moment with the only power of his word he restored breath & livelienesse. The vision in deed served to correct the incredulity at that present time: but in the mean season he did put the jews in mind how far the power of the Lord extended beyond the account of the people, which so easily quickened with his only beck, bones already rotten and scattered abroad: wherefore you shall compare that with an other saying of isaiah. 
Esa. xxvi. nineteen.  The dead shall rise, my carcase, they shall rise again. Awake ye and rejoice that dwell in the dust, because the dew of the green field is thy dew, and thou shalt pluck down the land of the Giants into ruin. So my people, enter into thy tents: shut thy doors upon thee: hide the a little while, till my displeasure pass over. For behold, the Lord shall go out of his place, to visit the iniquity of the dweller upon the earth agaiste him, and the earth shall show forth her blood, and shall no longer hide her slain.  
Albeith a man should do fond, that would go about to draw all to such a rule. For there be some places that without any covering do show the immortality to come, that is prepared for the faithful in the kingdom of God, of which sort we have recited some, and of like sort are the most part of the rest, specially these two, the one in isaiah. 
isaiah. lxvi. xxj.  As new heaven, and a new earth which I make to stand before me, so shall your seed stand, and there shall be month of month, and Sabbat of Sabbat: all flesh shall come to worship before my face, faith the Lord. And they shall go out and see the dead carcases of the men that have offended against me, that their worm shall not die, 
Da. xij.i.  and their fire shall not be quenched. The other of Daniel. In that time shall rise up Michael the great prince, that standeth for the sons of his people, and there shall come a time of distress, such as was not sins nations first began to be, and then shall all thy people be saved that shall be found written in thy book. And of those that sleep in the dust of the earth, there shall awake some to eternal life, and some to everlasting shame.  
Now as for proving the other two points that the fathers had Christ for pledge of their covenant, and that they reposed in him all their affiance of bleesing, I will not travail therein at all, because they have both less controversy and more plainness. Let us therefore boldly determine this, which by no engines of the devil may be removed, that the old Testament or covenant which the Lord made with his people Israel, was not limited within the compass of earthly things, but also contained the promise of the spiritual and eternal life: the expectation whereof must needs have been imprinted in all their minds that truly consented to the covenant. But let us put far away this mad and pernicious opinion, that either God did set forth in his promise to the jews nothing else, or that the jews sought nothing else but sylling of their belly, delights of the flesh, floryshinge wealth, outward power, frutefullnesse of children, and whatsoever a natural man esteemeth. 
Mat. viij. xi.  For at this day Christ promiseth no other kingdom of heaven to his, but where they shall rest with Abraham, Isaac, and jacob. 
Act●. iii xxii  And Peter affirmed, that the jews of his time were heirs of the grace of the Gospel, for that they were the children of the Prophets, comprehended in the covenant, which the Lord had in the old time made with his people. And, that the same should not be wittenessed with words only, the Lord also approved it by deed. For in the very moment that he rose again, 
Mat. xxvii li.  he vouch saved to have many of the holy men to rise again in company with him, and made them to be seen in the City: so giving an assured token, that whatsoever he did and suffered for the purchacing of eternal salvation, pertemeth no less to the faithful of the old testament, 
Ar. xv. vi●j  than unto us. For as Peter testifieth, they were also endued with the same spirit of faith, whereby we are regenerate into life. Now, when we hear that the same spirit which is in us a certain sparkle of immortality, whereupon it is also in an other place called The earnest of our inheritance, did likewise dwell in them, how dare we take from them the inheritance of life? Whereby it is so much the more marvel, that in the old time the Sadduces fell to such grossness of error, that they denied both the resurrection & also the substance of souls, both which points they saw sealed with so clear testimonies of Scripture. And no less to be marveled at, even at this day, were the ●olly of all that nation in looking for the earthly kingdom of Christ, if the Scriptures had not long before declared, that they should have that punishment for refusing the Gospel. For so it behoved, by the just judgement of God, to strike those minds with blindness, which in refusing the light of heaven being offered them, did wilfully bring themselves into darkness. 
●. Cor. iii. xiiii.  Therefore they read and continually turn over Moses, butt they are stopped with a veil set between them and him, that they can not see the light that shineth in his countenance. And so shall it remain covered & hidden from them, till he be turned to Christ, from whom now they travail to lead and draw him away so much as in them lieth.   

The xi Chapter. Of the difference of the one Testament from the other.  
WHat then? wilt thou say: shall there be no difference left between the old testament and the new? and to what purpose serve all those places of Scripture, where they are compared one against the other, as things most contrary? I do willingly allow those differences that are rehearsed in the Scripture: but so that they nothing hinder the unity already stablished, as it shallbe plain to see, when we shall have entreated of them in order. Those differences are (as far as ever I could mark or can remember) chiefly four in numbered, to the which if you list to adjoin the v. I am not against it. I say and trust to prove that they are all such as rather belong to the manner of ministration, than to the substance of them. And by this mean they shall nothing hinder, but that the promises of both the old & new testament may remain all one & all one foundation of the same promises, Christ. Now the first difference is, that although, even in the old time also, the lords will was to direct the minds of his people, and to have them raised up to the heavenly inheritance: yet, that they might be the better nourished in hope thereof, he gave it to be seen or rather to be tasted of, under earthly benefits: But now having revealed the grace of the life to come, by the Gospel, he more clearly and plainly directeth our minds the straight way to the meditation thereof, leaving the inferior manner of exercising which he used with the Israelites. They that mark not this purpose of God, do not think that the old people clymbed any higher than to the good things promised to the body. They so often hear the land of Chanaan named, as the excellent, or rather only reward for the keepers of God's law. They hear that God threateneth nothing more severely to the transgressors of the same law, than that they shall be driven out of the possession of the same land, and scattered abroad into strange regions. They see that in a manner to this effect come all the blessings & curses that are pronounced by Moses. Herby they do undoubtedly determine, that the Jews not for their own sakes, but for others, were severed from other nations: that is, that the Church of Christ might have an image, in whose outward form she might see examples of spiritual things. But sith the Scripture doth sometimes show, that God himself directed all the earthly benefits that he did for them to this end, that so he might lead them by the hand to the hope of heavenly benefits. It was to much unskilfulness, I will not sat blockishness, not to consider this order of disposition. The issue or point of our controversy with this sort of men is this, that they teach that the possession of the land of Chanaan was to the Israelites their chief and last blessedness, and that to us after the reveling of Christ, it doth but figuratively signify the heavenly inheritance. On the other side we affirm, that they did in the earthly possession which they enjoyed, as in a looking glass behold the inheritance to come, which they believed to be prepared for them in heaven.  
That shall better appear by the similitude that Paul used to the Galatians. 
Gal. ii●j. ●.  He compareth the nation of the jews to an higher, within age, which being not yet able to govern himself, followeth the guiding of the tutor or schoolmaster, to whose custody he is committed. And whereas he applieth that similitude to the ceremonies, that nothing hindereth but that it may also very fitly serve to this purpose. The same inheritance was appointed for them, that was appointed for us: but such as yet for want of age, they were not of capacity to enter upon and use. The same Church was among them, but whereof the age was yet but childyshe. Therefore the Lord kept them under this schooling, that he gave them not the spiritual promises so naked and openly, but as it were shadowed with earthly promises. Therefore, where he called Abraham, Isaac, and jacob, and their posterity unto hope of immortality, he promised them the land of Chanaan to be their inheritance: not to determine their hopes upon it, but that in beholding of it, they should exercise and confirm themselves in the hope of that true inheritance that did not yet appear. And that they might not be deceived, there was given them a higher promise to testify, that that land was not the highest benefit of God. So Abraham was not suffered to f●ye slothful in the promise received of the land, but his mind was with a greater promise raised up unto that Lord. For Abraham heard this said unto him: 
Goe xu.i.  I am thy protector, and thy reward exceeding great. Here we see, that Abraham hath the end of his reward set fourth in the Lord, that he should not account upon a transitory and slippery reward in the elements of this world, but rather think it to be such as can not whither away. afterward he adjoineth the promise of the land to no other intent, but that it should be a token of the good will of God, & a figure of the heavenly inheritance. And that the holy men had this meaning, their own sayings do declare. So David riseth upward from temporal blessings, to that same highest and last blessing. 
Ps. lxxiij. xxvi. & lxcxiiii. iiij Ps. xvi. v. Ps. cxlii. vi.  My heart (saith he) and my flesh faint for desire of thee. God is my portion for ever. Again. The Lord is the part of my inheritance, and of my cup: thou art he that savest mine heritage for me. Again. I have cried unto thee, O Lord, I have said, Thou art my hope, my portion in the land of the living. Truly they that dare so speak, do without doubt profess that with their hope they climb above the world, and all the good things here present. But the Prophets do oft describe this blessedness of the world to come, under that figure that they had received of the Lord. And so are these sayings to be understanded. 
job. xviii. xv. ●.  That the Godly shall possess the land by inheritance, and the wicked shall be destroyed out of it. That Jerusalem shall about with all kind of richesse, and Zion overflow with plenty of all things. All which we see, can not properly be spoken of the land of our wayfaringe, or the earthly jerusalem, but of the true country of the faithful, 
Ps. c. xxxii● iij.  and that heavenly city wherein the Lord hath commanded blessing and life for ever.  
This is the reason why it is read that the holy men in time of the old testament, did esteem the mortal life and the blessings thereof more than is now meet to do. For although they knew well that they should not rest in it, as in the end of their race, yet when they called to mind, what marks of his grace the lord had pointed therein, to exercise them according to the small rate of their tenderness, they felt a greater sweetness of it, than if they had considered it by itself. But as the Lord in testifying his good will toward the faithful, by present good things, did as in shadow express the spiritual felicity, by such figures and signs: so on the other side he did in corporal pains show examples of his judgement against the reprobate. Therefore, as the benefits of God were to be seen in earthly things, so were also his punishments. While the unskilful do not weigh this comparison or agreement, as I may call it, between the punishments and the rewards, they marue●l at so much alteration in God, that in old time was so suddenly ready to take vengeance on every offence of man with starve and horrible punishments, and now as if he had laid away the affection of his old angrienesse, he punisheth both much more gently and seldomer, yea and for the same cause they do almost imagine several gods of the old and new testament: which the Manichees did in deed. Butte we shall easily be delivered from such doubts, if we lay our minds to consider this ordrely disposition of God that I have spoken of, whose will was for the time to signify and set forth in figure both the grace of the eternal felicity to come, by temporal benefits, and the grievousness of the spiritual death, by corporal pains. Whereby he delivered his Testament to the Israelites, as yet after a certain manner folded up.  
another difference of the old and new Testament is said to be in the figures: for that the old testament did show only an image in absence of the truth, and a shadow in steed of the body. But the new testament giveth the truth present, and the sound body itself. And this difference is mentioned commonlis wheresoever the new testament is in comparison set against the old: but it is more largely entreated of in the epistle to the hebrews than any where else. There the Apostle disputeth against them, which thought that the observations of Moses law might not be taken away, but that they should also draw with them the ruin of all religion. To confute this error, he useth that which had been forespoken by the Prophet concerning the priesthood of Christ. For whereas there is given him an eternal priesthood, 
Psa. c.x.  it is certain, that that prestehoode is taken away, wherein new successors were daily put in, one after an other. But he proveth that the institution of this new prestehoode is to be preferred, because it is established with an oath. He after addeth further, that in the same change of the preestehoode, 
He. seven. xl, & nineteen. & ix.ix. & x.i.  is also contained the change of the Testament. And that it was necessary so to be, he proveth by this reason: for that the weakness of the law was such that it could help nothing, to perfection. Then he proceedeth in declaring what was that weakness, even this, that it had certain outward righteousnesses of the flesh, which could not make the observers of them perfect, according to conscience: that by sacrifices of beasts, it could neither wipe away sins, nor purchase true holiness. He concludeth therefore that there was in it a shadow of good things to come, but not the lively image of the things themselves: and that therefore it had not other office, but to be as an introduction into a better hope, which is delivered in the Gospel. Here is to be seen, in what point the covenant of the law is compared with the covenant of the Gospel: and the ministery of Christ with the ministery of Moses. For if the comparison concerned the substance of the promises, than were there great difference between the two testaments: but sith the point of our case leadeth us an other way, we must tend to this end, to find out the truth. Let us then set forth here the covenant which he hath established to be eternal, and never to perish. The accomplishment thereof, whereby it attaineth to be established and continuing in force, is Christ. While such establishment was in expectation, the Lord did by Moses appoint ceremonies, to be as it were solemn signs of the coufyrmation. Now this came there in question, whether the ceremonies that were ordained in the law, ought to give place to Christ or no. Although these ceremonies were in deed only accidents, or verylye additions and things adjoined, or (as the people call them) accessary things to the covenant, yet because they wear instruments or means of the administration thereof, they bear the name of the covenant it self, as the like is wont to be attributed to other Sacraments. Therefore in sum, the old Testament is in this place called the solemn form of confirming the covenant, contained in Ceremonies and Sacrifices. The Apostle saith, that because in it is nothing perfect, unless we pass further, therefore it behoved that they should be dysco●tinued and abrogate, that place might be given to Christ, the assurer and mediatore of better testament, by whom eternal sanctification is once purchased to the elect, and the transgressions blotted out that remained under the law. Or, if you like it better, thus: That the old testament of the Lord was that, which was delivered, wrapped up in the shadowish and effectual observation of ceremonies: and that therefore it was but for a time, because it did but (as it were) hang in suspense, until it might stay upon a more steadfast and substantial confirmation: and that then only it was made new & eternal, after that it was consecrate and stablished by the blood of Christ. Whereupon Christ calleth the cup that he gave at his supper to his Disciples, The cup of the new testament in his blood: 
Mat. xxvi. ●●.  to signify, that then the testament of God attemeth his truth: by which it be cometh new and eternal, when it is sealed with his blood.  
Hereby appeareth in what sense the Apostle said: that in the scholing of the law, 
Gal. iii. xxiiii. & iiii.  the jews were brought unto Christ, before that he was showed in the flesh. And he confesseth, that they were the children and heirs of God, but yet such, as for their young age were to be kept under the custody of a schoolmaster. For it behoved, that ere the son of righteousness was yet risen, their should neither be so great brightness of revelation, nor so great deep sight of understanding. Therefore God so gave them in measure the light of his word, that they saw it as yet far of and darkly. Therefore Paul expresseth this slenderness of understanding by the term of young age, which the Lords will was to have to be exercised with that elements of this world & with out ward observations, as rules of instruction for children until Christ should shine a broad, by whom it behoved that the knowledge of the faithful people should grow to full age. This distinction Christ himself meant of, 
Mat. xi. xiii.  when he said, that the law and the Prophets were until John, and that from thenseforth the kingdom of God is preached. What did the law and the prophets open to men of their time even this, they gave a taste of that wisdom which in time to come should be plainly disclosed: and they showed it before as it were twinclingely shining a far of. But when it came to pass that Christ might be pointed to with the finger, than was the kingdom of God set open. For in him are laid abroad the treasures of all wisdom and understanding, whereby we attain, 
Clos. i.ix.  even in a manner, into the secret closets of heaven.  
And it maketh not against us, that there can scarcely any one be found in the Christian Church, that in excellency of faith may be compared with Abraham, or that the Prophets excelled in such force of spirit, that even at this day they lighten the whole world withal. For our question is not here, what grace the Lord hath bestowed upon a few, but what ordinary disposition he used in teaching his people: such as is declared in the Prophets themselves, which were endued with peculiar knowledge above the rest. For even their preaching is dark and enclosed in figures, as of things a far of. Moreover how marvelous knowledge soever appeared in them above other, yet forasmuch as they were driven of necessity to submit them to the common childish ●●struction of the people, they themselves also were reckoned in the numbered of children. finally, there never changed any such clear sfyght to any at that time, but that it deed in some part savour of the darkness of the time. 
Matt. xiij. xvij. Lu. x. xxiv  Whereupon Christ said, Many kings and Prophets have desired to see the things that ye see, and have not seen them: and to hear the things that ye hear, and have not heard them. Therefore blessed are your eyes, because they see, and your ears because they hear. And truly it was meet that the presence of Christ should have this excellency of prerogative, that from it should arise the clear reveling of the heavenly mysteries. And for this purpose also maketh that, which even we now alleged out of the first epistle of Peter: 
▪ Pet. i. x●  that it was opened to them, that their travail was profitable, principally for our age.  
Now I come to the third difference, which is taken out of jeremy, 
jer. xxxi. xxxj.  whose words are these. Behold the days shall come, saith the Lord, and I will make a new covenant with the house of Israel, and the house of juda, not according to the covenant that I made with your Fathers, in the day when I took them by the hand, to lead them out of the land of Egypt, the covenant that they made void although I ruled over them. But this shall be the covenant that I will make with the house of Israel. I will put my law in their bowels, and I will write it in their hearts, and I will be merciful to their iniquity. And no man shall teach his neighbour, and no man his brother. For they shall all know me, from the least unto the most. Of which words the Apostle took occasion to make this comparison between the law and the Gospel, that he called the law a literal, and Gospel a spiritual doctrine: 
i. Cor▪ ●●. vi.  the law, he said, was fashioned out in Tables of stone, the Gospel written in hearts: that the law was the preaching of death, the Gospel the preaching of life: the law the preaching of damnation, the Gospel the preaching of righteousness: that the law is made void, that the Gospel abideth. Scythe the Apostles purpose was butt to declare the meaning of the Prophet, it shall be sufficient that we weigh the words of one of them, to attain the meaning of them both. All be it, there is some vnly●enesse between them. For the Apostle speaketh more odiously of the law than the Prophet doth: and that not in simple respect of the ●●we, but because there were certain naughty men, having a wrong zeal to the law, which did with perverse love of the ceremonies, obscure the brightness of the Gospel. He disputeth of the nature of the law, according to their error & foolish affection. Therefore it shall be good to note that peculiarly in Paul. But both of them, because they do by comparison set the old and the new testament, the one against the other: do consider nothing in the law, but that which properly belongeth unto it. As for example. The law doth commonly in every place contain promises of mercy, but because they are borrowed from else where, therefore they are not reckoned as part of the law, when the mere nature of the law is spoken of. The only thing they ascribe unto it, to command things that are right, & to forbid wicked doings: to promise reward to the followers of righteousness, & to threaten punishment to the transgressors: but in the mean time neither to change nor amend the perverseness of heart, that is naturally in all men.  
Now let us expound the Apostles comparison, one piece after an other. The old testament is literal, because it was published without the effectual working of the spirit: The new is spiritual, which the Lord hath spiritually graven in the hearts of men. Therefore the second diversity is as it were a declaration of the first. The old is deadly, because it can do nothing but wrap all mankind within the curse. The new is the instrument of life, because it delivereth from curse, and restoreth into favour with God. The old is the ministery of damnation, because it condemneth all Adam's children of unrighteousness. The new is the ministery of righteousness, because it reue●eth the mercy of God, by which we are made righteous. The last diversity is to be referred to the ceremonies. Because the old testament had an ●mage of things absent, it behoved that it should in time de●aye and vanish away: but the Gospel, because it giveth the true body in deed, keepeth still a firm and perpetual steadfastness. jeremy in deed calleth even the moral laws, a weak and frail covenant: but that is for an other reason, because by the sudden falling away of the unthankful people, it was by and by broken, but forasmuch as such breaking of it was the fault of the people, it can not properly be laid upon the testament. But the ceremonies, forasmuch as by their own weakness were dissolved by the coming of Christ, had the cause of their weakness within themselves. Now, that difference of the letter and spirit is not so to be taken, as though the Lord had given his laws to the jews without any fruit at all, having none of them converted unto him: But it is spoken by way of comparison, to advance the abundance of grace, wherewith the same lawmaker as it were putting on a new parsonage, did honourably set forth the preaching of the Gospel. For if we reckon up the multitude of these whom the Lord out of all people's hath by the preaching of the Gospel regenerate with his spirit, and gathered into the communion of his Church, we shall say, that there were very few, or in a manner none in the old time in Israel, that with affection of mind and entirely from their heart embraced the covenant of the Lord: who yet were very many, if they be reckoned in their own numbered without comparison.  
Out of the third difference riseth the fourth. For the Scripture calleth the old testament, the testament of bondage, for that it engendereth fear in men's minds: but the new testament, the testament of liberty, because it raiseth them up to confidence and assuredness. So saith Paul in the eight to the Romames. 
Rom. iv.  Ye have not received the spirit of bondage again to fear, but the spirit of adoption, by which we cry Abba, father▪ hereunto serveth that in the epistle to the hebrews, that the faithful are not now come to the bodily mount, 
〈◊〉. xii. xx●i●.  and to kind led fire, an whirlwind, darkness and tempest, where nothing can be heard or seen but that striketh men's minds with terrore, in so much that Moses himself quaked for fear, when the terrible voice sounded, which they all besought, that they might not hear: Butte that we are come to the Mount Zion, and the city of the syringe God, the heavenly Jerusalem. Butte that which Paul shortly toucheth in the sentence that we have alleged out of the epistle to the Romans, he setteth out more largely in the Epistle to the Galatians, when he maketh an allegory of the two sons of Abraham, after this manner, 
Gala. iiij. xxi.  that Agar the bondwoman is a figure of the mount Sinai, where the people of Israel received the law: Sara the free-woman is a figure of the heavenly Jerusalem, from whence proceedeth the gospel. That, as the seed of Agar is borne bond, which may never come to the inheritance, and the seed of Sara is ●orne free, to whom the inheritance is due: so by the law we are made subject to bondage, by the Gospel only we are regenerate into freedom. But the sum cometh to this effect, that the old testament did strick into consciences fear and trembling: but by the benefit of the new testament it cometh to pass, that they are made joyful. The old did hold consciences bound unto the yoke of bondage, by the liberality of the new they are discharged of bondage, and brought into freedom. But if out of the people of Israel they object against us the holy fathers, who sith it is evident, that they were endued with the same spirit that we are, it followeth that they were also partakers both of the self same freedom and joy: We answer, that neither of both came of the law. But that when they felt themselves by the law to be both oppressed with estate of bondage, and wearied with vn●●●e●es of conscience, they s●ed to the succour of the Gospel, and that therefore it was a peculiar fruit of the new testament, that beside the common law of the old testament they were exempted from these evils. Moreover, we will deny that they were so endued with the spirit of freedom & assuredness, that they did not in some part feel both sear and bondage by the law. For how soever they enjoyed that prerogative which they had obtained by grace of the Gospel, yet were they subject to the same bonds and burdens of observation, that the common people were. Scythe therefore they were compelled to the careful keeping of those ceremonies, which were the signs of a schooling much like unto bondage, and the handewritinge whereby they confessed themselves guilty of sin, did not discharge them from being bond: it may rightfully be said, that in comparison of us they were under the testament of bondage and fear, while we have respect to that common ordre of dystribution that the Lord then used with the people of Israel.  
The three last comparisons that we have recited, are of the law and the Gospel. Wherefore in them by the name of the Old testament is meant the Law, & by the name of the Nwe testament is meant the Gospel. The first stretched further, for it comprehendeth under it the promises also that were published before the law, 
Lib. 3. add▪ Boni. ca 4  butt whereas Augustine denieth that they ought to be reckoned under the name of the old testament, therein he thought very well, and meant even the same thing that we do now teach, for he had regard to those sa●enges of Hieremie and Paul, where the old testament is severed from the word of mercy and grace. And this also he very aptly adioyveth in the same place, that the children of promise regenerate of God, which by faith working through love, have obeyed the commandments, do from the beginning of the world belong to the new testament, and that in hope not of fleshly, earthly and temporal▪ but spiritual, heavenly, and eternal good things, principally believing in the mediatore, by whom they doubted no● that the spirit was not munstred unto them, both to do good, & to have pardon so oft as they sinned, For the same thing it is that I minded to affirm, that all the Saints whom the Scripture rehearseth to have been from the beginning of the world chosen by God, were partakers of the self same blessing with us unto eternal salvation. This difference therefore is between our division and Augustine's: that ours (according to that saying of Christ: 
Matth. ●i. ●●j.  The law and the Prophets were unto John: from thenseforthe the kingdom of God is preached) doth make distinction between the clearness of the Gospel, and the darker dystribution of the word that went before: and Augustine doth only ●ouer the weakness of the law from the strength of the Gospel. And here also is to be noted concerning the holy fathers, that they so lived under the old testament, that they steyed not there, but alway aspired to the new, yea and embraced the assured partaking thereof. For the Apostle condemneth them of blindness and accursedness, which being contented with present shadows, did not stre●ch up their mind unto Christ. For (to speak nothing of the rest) what greater blindness can be imagined, than to hope for the purging of sin by the killing of a beast, than to seek for the cleansing of the soul in outward sprinkling of water? than to seek to appease God with cold ceremonies, as though he were much delighted therewith? For to all these absurdities do they fall, that stick fast in the observations of the law without respect of Christ.  
The fifth difference that we may add, lieth in this: that until the coming of Christ the Lord had chosen out one nation, within why the he would keep several the covenant of his grace. When the highest did distribute the nations, when he divided the sons of Adam (saith Moses) his people fell to his possession: 
De●. xxxi. viii. De. x. xiv.  jacob the cord of his inheritance. In an other place he thus speaketh to the people: Behold the heaven and earth and all that is in it, are the Lord thy Gods. He cleaned only to thy fathers, he loved them, to choose their seed after them even yourselves out of all nations. Therefore he vo●tchesaued to grant the knowledge of his name to that people only, as if they only of all men belonged unto him: he laid his covenant as it were in their bosom: to them he openli showed the presence of his Godhead: them he honoured with all prerogatives. Butte (to omit the rest of his benefits, and speak that which only here is to our purpose) he bound them to him by the communycating of his word, that he might be called and counted their God. In the mean season he suffered other nations to walk in vanity, as though they had not any enter course or any thing to do with him: 
Act x●iij. xvi.  neither did he to help their destruction, even them that which was only the remedy, namely the preaching of his word. Therefore Israel was then the lords son that was his darling, other were strangers: Israel was known to him and received into his charge and protection, other mere le●te to their own darkness. Israel was sanctified by God, other were profane: Israel was honoured with the presence of God, other were excluded from coming nigh unto him. But when the fullness of time was come, appointed for the restoring of all men, and that same reconciler of God and men was delivered in deed, the partition was plucked down, 
Ga. iiij. iii● Ep. ij. xiiii. Gala. vi.xu. Psal. ij. v●●●. Psal. lxi●.  which had so long holden the mercy of God enclosed within the bounds of Israel, and peace was preached to them that were far of, even as to them that were near adjoined, that being together reconciled to God, they might grow into one people. Wherefore, now there is no respect of Greek or jew, circumcision or uncircumcision, but Christ is all in all, to whom the nations are given for his inheritance, & the ends of the earth for his peculiar possession, that universally without difference he might have dominion from sea to sea, and from the rivers to the uttermost ends of the world.  
Therefore the calling of the Gentiles is a notable token, whereby is clearly showed the excellency of the new testament above the old. It had in deed been before testified by many, and most plain oracles of the Prophets, but so as the performance thereof was still differred unto the kingdom of Messiah. And Christ himself did not proceed unto it at the first beginning of his preaching, but differred it so long until that all the parts of our redemption being performed, 
Phil. two. Mat. xv. xxiiv.  and the time of his abacement ended, he received of his father a name that is above all names, before whom all knees should bow. For which cause when this convenience of time was not yet fulfilled, he said to the woman of Chanaan, that he was not sent but to the lost sheep of the house of Israel. And he suffered not his Apostles at the first sending, to pass these bonds. Go not ye, (saith he) into the way of the Gentiles, nor enter into the Cities of the Samaritans, but rather go ye to the lost sheep of the house of Israel. But howsoever it was before uttered by so many testimonies, yet when the Apostles were first to begin it, it seemed so new and strange a thing unto them, that they were afraid of it, as of some monster. Truly very fearfully and not without sty●king at it, they first did set upon it. And no marvel, for it seemed against reason, that the Lord which by so many ages had chosen out Israel from all other nations, should now undo that choice, as it were, suddenly changing his purpose. It was in deed spoken of afore by prophecies: but they could not give so great heed to the prophecies, as to be nothing moved with the newness of the thing that they saw. And these examples which the Lord had showed of the calling of the Gentiles that should one day come to pass, were not sufficient to move them. For beside this that he had called very few, he did after a certain manner engraft them into the household of Abraham, to add them unto his people as parcel of them: but by this general calling the Gentiles, were not only made equal with the jews, but also it appeared that they came into the place of the jews, that were become dead. And yet all those strangers whom God hath before that tine brought into the body of the Church, were never made equal with the jews. And therefore not without a cause doth Paul so extol this mystery hidden fron●ages and generations, 
Col. i●xv●  and which he also saith to be marvelous to the very Angles.  
In these four or five points, I think, I have well and faithfully set forth the whole difference of the old and new testament, to much as sufficeth to the simple ordre of teaching. But because many report this variety in governing the Church, this divers manner in teaching, so great alteration of usages and ceremonies, to be a great absurdity: they are also to be answered before that we pass forth to other things. And that may be done shortly, because the objections are not so strong that they need a curious confutation. It hangeth not together (say they) that God which doth always steadfastly agree with himself, should suffer so great an alteration, as afterward to disallow the same thing, which he had before both commanded and commended. I answer, that God ought not therefore to be counted mutable, for that he applied diverse forms to diverse ages, as he knew to be expedient for every one. If the husbandman appoint to his household one sort of business in winter, and an other in summer, shall we therefore accuse him of inconstancy, or think that he swerveth from the right rule of husbandry which agreeth with the continual ordre of nature? Likewise if a father of a household do instruct, rule & ordre his children of one sort in childhood, of an other in youth, & of an other in man's state, we can not therefore say that he is fickle and forsaketh his own purpose. Why therefore do we charge God with reproach of inconstantie, for that he hath severed the diversity of times with fit & agreeable marks? The last similitude ought fully to satifye us. Paul maketh the jews like unto children, and Christians to youngmen. What disordre is therein this government of God, that he held them in their childish lessons, which according to the capacity of their age were fit for them, & instructed us with stronger and as it were more manly discipline. Therefore herein appeareth the constancy of God, that he taught one self same doctrine in all ages, and continueth in requiring the same worship of his name, which he commanded from the beginning. But whereas he changed the outward form and manner thereof, in that he showed not himself subject to change: butt so far he tempered himself to the capacity of man, which is diverse and changeable.  
But whence (say they) cometh this diversity, but because God willed it to be such? Could he not as well from the beginning as sins the coming of Christ, reveal the eternal life in plain words without any figures, instruct those that are his with a few sacraments and easy to perceive, give his holy spirit, and pour abroad his grace throghoute the whole world? This is even like as if they should quarrel with God for that he hath created the world so late, sith he might have created it from the beginning: or for that his will was to have enterchaunged courses between winter and summer, between day and night. But as for us, even as all Godly men ought to think, let us not doubt that whatsoever God hath done, is wisely and righteously done, although oftentimes we know not the cause why it ought so to have been done. For that were to take presumptuously to much upon us, not to give God leave to have the causes of his own purpose secret to himself from us. But it is marvelous (say they) that he now refuseth and abhorreth the sacrificeng of beasts, and all that furniture of the levitical priesthood, wherewith in the old time he was delighted. As though these outward and transitory things did delight God, or any way move affection in him. We have already said that he did none of these for his own cause, but disposed them all for the salvation of men. If a Physician do heal a young man after one very good mean from his disease, & afterward do use an other manner of healing with the same man being old: shall we therefore say, that he hath refused the manner of healing which before pleased him, but rather continuing still in the same, he hath consideration of age? So behoved it, that Christ being absent, should be expressed in figure by one sort of signs, and by an other sort be before showed that he was to come: & it is meet that now being already delivered, he be represented by other signs. But as concerning Gods calling, now at the coming of Christ more largely spread abroad among all peoples than it was before, and the graces of the holy ghost more plenteously poured out, who, I pray you, can deny it to be right, that that God have in his own hand and will the disposing of his own graces, to give light to what nations it pleaseth him? to raise up the preaching of his word in what places it pleaseth him? to give what doctrine and how great profiting and success of doctrine it pleaseth him? & in what ages he will, to take away the knowledge of his name out of the world for their unthankfulness? and again when he will to restore it for his own mercy? We see therefore, that the cavillations are to much unmeet, wherewith wicked men do in this point disquiet the minds of the simple, to make them call either the righteousness of God, or the faith of the Scripture into doubt.   

The. xii. Chapter. ¶ That it behoved, that Christ, to perform the office of the Mediator, should be made man.  
NOw, it much behoved us that he should be both God and man, which should be our Mediator. If a man ask of the necessity, it was not in deed a simple or absolute necessity, as they commonly call it, but it proceeded from the heavenly decree, whereupon hanged all the salvation of men. But the most merciful father appointed that which should be best for us. For whereas our own iniquities had, as it were, cast a cloud between him and us, and utterly excluded us from the kingdom of heaven, no man could be the interpreter for restoring of our peace, but he that could attain unto God. But who could have attained unto him? could any of the sons of Adam? But all they did with their father shun the sight of God for fear. Can any of the Angels? but they also had need of a head, by whose knitting together they might perfectly and unseverably cleave unto God. What then? It was past all hope, unless the very majesty of God would descend unto us, for we could not ascend unto it. So it behoved that the son of God should become for us Immanuel, that is, God with us: and that in this sort, that by mutual joining, his godhead and the nature of man might grow into one together. Otherwise neither could the nearness be near enough, nor the alliance strong enough for us to hope by, that God dwelleth with us. So great was the disagreement between our filthiness, and the most pure cleanness of God. Although man had stand undefiled without any spot, yet was his estate to base to attain to God without a Mediator. What could he then do being plenged down into death and hell with deadly fall, defiled with so many spots, striking with his own corruption, and overwhelmed with all accur●ednesse? 
i Tim. ij. iii.  Therefore not without cause. Paul meaning to set forth Christ for the Mediator, doth expressly recite that he is Man. Our Mediator saith he) of God & man, the man jesus Christ. He might have said, God: or at the lest he might have left the name of Man as well as of God. But because the holy ghost speaking by his mouth, knew our weakness: therefore to provide for it in time, he used a most fit remedy, setting among us the son of God familiarly as one of us. Therefore lest any man should trouble himself to know where the Mediator is to be sought, or which way to come unto him, in naming Man, he putteth us in mind that he is near unto us, yea so near that he toucheth us, for as much as he is our own flesh. Truly he meaneth there even the same thing that in an other place is set out with more words: that we have not a bishop that can not have compassion of our infirmities, 
Hebr. iiii. xv.  for asmuch as he was in all things tempted as we are, only sin excepted.  
That shall also appear more plainly, if we consider how it was no mean thing that the Mediator had to do: that is, so to restore us into the favour of God, as to make us of the children of men, the children of God: of the heirs of hell, the heirs of the kingdom of heaven. Who could do that, unless the son of God were made also the son of man, and so take ours upon him to convey his unto us, and to make that ours by grace, which was his by nature? Therefore by this earnest we trust, that we are the children of God, because the natural son of God hath shapen for himself a body of our body, flesh of our flesh, bones of our bones, that he might be all one with us. He disdained not to take that upon him which was proper unto us, to make again that to belong to us which he had proper to himself, and that so in common together with us, he might be both the son of God and the son of man. Hereupon cometh that holy brotherhood which he commendeth with his own mouth when he saith: 
Ih. x. xvii.  I go up to my father and your father, my God and your God. By this mean is the inheritance of the kingdom of beaven assured unto us: for that the only son of God, to whom it wholly did properly belong, hath adopted us into his brethren: because if we be brethren, 
Rom. viii xvii.  then are we partakers of the inheritance. Moreover it was for the same cause very profitable, that he which should be our redeemer, should be both very God and very man. It was his office to swallow up death: who could do that but life itself? It was his office to overcome sin: who could do that but righteousness itself? It was his office to vanquish the powers of the world and of the air: who could do that but a power above both world and air: Now in whose possession is life, or righteousness, or the empire & power of heaven, but in God's alone? Therefore the most merciful God, in the person of his only begotten son, made himself our redeemer, when his will was to have us redeemed.  
another principal point of our reconciliation with God was this, that man which had lost by his disobedience, should for remedy set obedience against it, should satisfy the judgement of God, & pay the penalty of sin. Therefore there came forth the true man, our Lord, he put on the person of Adam, & took upon him his name to enter into his stead in obeying his father, to yield our flesh the price of the satisfaction to the just judgement of God, and in the same flesh suffer the pain that we had deserved. For as much as therefore neither being only God he could feel death, nor being only man he could overcome death, he coupled the nature of man with the nature of God, that he might yield the one subject to death to satisfy for sins. and by the power of the other he might wrestle with death, & get victory for us. They therefore that spoil Christ either of his godhead or of his manhood, do in deed either diminish his majesty & glory, or obscure his goodness: but on the other side they do no less wrong unto men whose faith they do thereby weaken and overthrow, which can not stand but resting upon this foundation. Byside that, it was to be hoped, that the Redeemer should be the son of Abraham and David, which God had promised in the law and the Prophets. Whereby the godly minds do gather this other fruit, that being by the very course of his pedigree brought to David and Abraham, they do the more certainly know that this is the same Christ that was spoken of by so many oracles. But this which I even now declared, is principally to beholden in mind, that the common nature between him and us is a pledge of our fellowship with the son of God: that he clothed with our flesh vanquished death & sin together, that the victory so might be ours and the triumph ours: that he offered up for sacrifice the flesh that he received of us, that having made satisfaction he might wipe away our guiltiness, and appease the just wrath of his father.  
He that shallbe diligently heedful in considering these things as he ought, will easily neglect those wandering speculations that ●auish unto them light spirits & desirous of novelty: of which sort is, that Christ should have been man, although there had been no need of remedy to redeem mankind. I grant that in the first degree of creation, & in ●he state of nature uncorrupted he was set as head over Angels and men. For which cause Paul calleth him the first begotten of all creatures. 
Col. i.xu.  〈◊〉 scythe all the Scripture crieth out, that he was clothed with flesh, that he might be the Redeemer: it is to much rash presumption to imagine any other cause or end. To what end Christ was promised from the beginning it is well enough known: eve to restore the world fallen in ruin, and to secure men being lost. Therefore under the law, the image of him was set forth in sacrifices, to make the faithful to hope that God would be merciful to them, when after satisfaction made for sin, he should be reconciled. But whereas in all ages, even when the law was not yet published, the Mediator was never promised without blood: we gather that he was appointed by the eternal counsel of God to purge the filthiness of men, for that the shedding of blood is a token of expiation. The Prophets so preached of him that they promised that he should be the reconciler of God and men. That one specially notable testimony of Isaiah shall suffice us for all, 
Esa. liij. xiv.  where he fortelleth, that he shallbe stricken with the hand of God for the sins of the people, that the chastisement of peace should be upon him: and that he should be a priest that should offer up himself for sacrifice: that of his wounds should come health to other: and that, because all have strayed and been scattered abroad like sheep, therefore it pleased God to punish him, that he might bear the iniquities of all. Scythe we hear that Christ is properly appointed by God to help wretched sinners, who so ever passeth beyond these bounds, he doth to much follow foolish curiosity. Now when himself was once come, he affirmed this to be the cause of his coming, to appease God, and gather us up from death into life. The same thing did the Apostles testify of him. 
joh. i.ix.  So john before that he teacheth that the word was made flesh, declareth of the falling away of man. But he himself is to be heard before all, when he speaketh thus of his own office: 
joh. i. xiv  So God loved the world, that he gave his only begotten son, that who so ever believeth in him should not perish, but have everlasting life. Again: 
john. iii. xvi. joh. v. xxv john. xi. Mat. xviij Matt. ix.  The hour is come that the dead shall hear the voice of the son of God, and they that hear it, shall live. I am the resurrection and life: he that believeth in me, although he be dead, shall live. Again. The son of man cometh to save that which was lost. Again. The whole need not a Physician. I should never make an end, if I should rehearse all. The Apostles do all with one consent call us to this fountain: And truly if he had not come to reconcile God, 
Hebr. u.i.  the honour of the priesthood should have come to nought. For asmuch as the priest appointed mean between God and man to make intercession: 
two. Cor. v. nineteen.  and he should not be our righteousness, because he was made a sacrifice for us, that God should not impute sins unto us. Finally, he should be spoiled of all the honourable titles, wherewith the Scripture doth set him out. And also that saying of Paul should prove vain, 
Ro. viii. iii  that that which was impossible to the law, God hath sent his own son, that in likeness of the flesh of sin he should satisfy for us. 
Tit. two. xi.  Neither will this stand that he teacheth in an other place, that in this glass appeared the goodness of God & his infinite goodness toward men, when Christ was given to be the Redeemer. Finally, the scripture every where assigneth no other end, why the son of God would take upon him our flesh, & also received this commandment of his father, but to be made a sacrifice to appease his father toward us. 
Lu. xxiiii. xxvi. joh. x. xvii john. iii. xiiii. john. xii. xxvij. and xxviii.  So it is written, and so it behoved that Christ should suffer, & repentance be preached in his name. Therefore my father loveth me, because I give my life for the sheep, this commandment he gave me. As Moses lifted up the Serpent in the desert, so must the son of man be lifted up. In an other place. Father, save me from this hour. But I am therefore come even to this hour. Father glorify thy son. Where he plainly speaketh of the end why he took flesh, that he might be a sacrifice and satisfaction to do away sin. After the same sort doth Zacharie pronounce, 
Lu. i. nineteen.  that he came according to the promise given to the fathers, to give light to them that sat in the shadow of death. Let us remember that all these things are spoken of the son of God: 
Col. two. iii. i Cor. ii.ii.  in whom Paul in an other place testifieth, that all the treasures of knowledge and wisdom are hidden, and beside whom he glorieth that he knoweth nothing.  
If any man take exception and say, that none of all these things prove the contrary, but that the same Christ that redeemed men being damned, might also in putting on their flesh testify his love toward them, being preserved & safe. The answer is short, that for as much as the holy ghost pronounceth, that by the eternal decree of God these two things were joined together, that Christ should be our redeemer, and also partaker of all one nature with us, therefore it is not lawful for us to search any further. For who so ever is tickled with desire to know any more, he being not contented with the unchangeable ordinance of God, doth show also that he is not contented with the same Christ that was given us to be the price of our redemption. But Paul not only rehearseth to what end he was sent, but also climbing to the high mystery of the predestination, he very fitly represseth all wantonness and itching desire of man's wit. 
Eph. iiij. v.  The father chose us in Christ before the creation of the world, to make us his sons by adoption, according to the purpose of his will: and he accepted us in his beloved son, in whom we have redemption by his blood. Truly here is not the fall of Adam set before as though it were foremost in time but is showed what God determined before all ages, when his will was to help the misery of mankind. If the adversary object again, that this purpose of God did hang upon the fall of man which he did forespent is enough and more for me, to say, that they with wicked boldness break forth to feign them a new Christ, who so ever suffer themselves to search for more, or hope to know more of Christ than God hath foreapointed them by his secret decree. And for good cause did Paul, 
Ephe. iii. xvi.  after he had so discoursed of the proper office of Christ, which to the Ephesians the spirit of understanding, to comprehend what is the length, height, breadth, and depth, even the love of Christ that surmounteth all knowledge: even as if of purpose he would set bars about our minds, that when mention is made of Christ, they should not, be it never so little, serve from the grace of reconciliation. Wherefore, 
i Tim. i.xu.  sith this is a faithful saying (as Paul testifieth) that Christ is come to save sinners, I do gladly rest in the same. And whereas in an other place the same Apostle teacheth, that the grace which is now disclosed by the Gospel, was given us in Christ before the times of the world: I determine that I ought constantly to abide therein to the end. Against this modesty Osiander carpeth unjustly which hath again in this time unhappily stirred this question before lightly moved by a few. He accuseth them of presumption that say, that the son of God should not have appeared in the flesh, if Adam had not fallen, because this invention is confuted by no testimony of Scripture. As though Paul did not bridle froward curiosity, when after he had spoken of redemption purchased by Christ, he by and by commandeth to avoid foolish questions. 
〈◊〉. iij.ix.  The madness of some did burst out so far, that while they disorderly coveted to seem witty, they moved this question, whether the Son of God might have taken upon him the nature of an Ass. This monstrousness which all the godly do worthily abhor as detestable, let Osiander co●fute with this pretence that it is never expressly confuted in the Scripture. As though when Paul accounteth nothing precious or worthy to be known, but Christ crucified, he doth therefore admit an Ass to be the author of salvation. 
Eph. iiij. xxij.  Therefore he that in an other place reporteth, that Christ by the eternal counsel of his father was ordained to be a head to gather allthings together: will never the more acknowledge an other that hath no office of redeeming appointed him.  
But as for the principle that he braggeth of, it is very trifling. He would have it, that man was created after the image of God, because he was fashioned after the pattern of Christ to come, that he might resemble him, whom the father had already decreed to cloth with our flesh. Whereupon he gathereth, that if Adam had never fallen from his first and uncorrupted original state, yet Christ should have been man. How trifling this is and wrested, all men that have sound judgement, do easily perceive of themselves. In the mean time first he thinketh that he hath seen what was the image of God, that forsooth the glory of God did not only shine in those excellent gifts wherewith he was garnished, but also that God himself essentially dwelled in him. But as for me, although I grant that Adam did bear the image of God, in so much as he was joined to God, (which is the true and highest perfection of dignity) yet I say, that the likeness of God is no where else to be sought, but in those marks of excellency wherewith he had garnished Adam above other living creatures. And that Christ was then the image of God, all men do grant with one consent, and therefore that what so ever excellency was graven in Adam, it proceeded from this, that by the only begotten son he approached to the glory of his creator. 
●e. i. xxvij  Therefore man was created after the image of God, in whom the creators will was to have his glory seen as in a looking glass. To this degree of honour was he advanced by the benefit of the only begotten son: But I say further, that the same son was a common head as well to Angels as to men, so that the same dignity that was bestowed upon man, did also belong unto Angels. For when we hear them called the children of God, it were inconvenient to deny, that there is something in them wherein they resemble their father. Now if his will was to have his glory to be represented as well in Angels as in men, and to be seen in both natures, Osiander doth fondly trifle in saying, that the Angeles were then set behind men, because they did not bear the image of Christ. For they could not continually enjoy the present beholding of God, unless they were like him. 
Co●o. iij. x.  And Paul teacheth, that men are no otherwise renewed after the image of God, but if they be coupled with Angels, that they may clean together under one head. Finally, if we believe Christ, this shallbe our last felicity, to be made of like form to the Angeles, when we shallbe received up into heaven. But if Osiander will conclude, that the original pattern of the image of God was in Christ as he is man, by the same reason a man may say, that Christ must needs have been partaker of the nature of Angels, because the image of God pertaineth also to them.  
Therefore, Osiander hath no cause to fear, that God should be found a liar, unless it had been first steadfastly and unchangeably decreed in his mind, to have his son incarnate: because if the integrity of Adam had not fallen, he should with the Angels have been like unto God, and yet it should not therefore have been necessary, 〈◊〉 the son of God should be made either man or Angel. And in ●ame he feareth that absurdity, lest unless the unchangeable counsel of God had been before the creation of man that Christ should be borne, not as the redeemer but as the first man, he should have lost his prerogative: for as much as now he should be borne man only by an accident cause, that is to restore mankind being lost, and so it might be gathered thereupon, that Christ was created after the image of Adam. For why should he so much abhor that which the Scripture so openly teacheth, that he was made like unto us in all things, except sin? 
Hebr. iiii, xv. Luke. iii. xxxviii. i Cor. xv. xlvii.  Whereupon Luke doubteth not to reckon h●m the son of Adam in his genealogy. And I would fain know why Paul calleth Christ the second Adam, but because the estate of man was appointed for him, that he might raise up the posterity of Adam out of their ruin. For if he were in order before that creation, he should have been called the first Adam. Osiander boldly affirmeth, that because Christ was already before known man in the mind of God, men were form after the same pattern. But Paul in naming him the second Adam setteth mean between the first beginning of man & the restitution which we obtain by Christ, the fall of man whereby grew the necessity to have nature restored to her first degree. Whereupon it followeth, that this same was the cause why the son of God was borne to become man. In the mean time, Osiander reasoneth ill and unsavorily, that Adam, so long as he had stand without falling, should have been the image of himself and not of Christ. I answer by the contrary, because though the son of God had never put on flesh, nevertheless both in the body and in the soul of man should have shined the image of God, in the bright beams whereof it alway appeared, that Christ is verily the head and hath the sovereign supremacy in all. And so is that foolish subtlety assoiled, which Osiander bloweth abroad, that the Angels should have lacked this head, unless it had been purposed by God to cloth his son with flesh, yea though there had been no fault of Adam. For he doth to rashly snatch hold of that which no man in his right wit will grant, that Christ hath no supremacy over Angels, that they should have him for their Prince, but in so much as he is man. But it is easily gathered by the words of Paul, 
Colos. ●. xv  that in as much as he is the eternal word of God, he is the first begotten of all creatures: not that he is create, or aught to be reckoned among creatures: but because the state of the world in integrity, such as it was at the beginning garnished with excellentt beauty, had no other original: and then, that in as much as he was made man, 
Coloss. i xviii. Col. ●. xvi.  he was the first begotten of the dead. For the Apostle in one short clause setteth forth both these points to be considered: that all things were create by the son, that he might bear rule over Angels: and that he was made man, that he might begin to be the redeemer. Of like ignorance is it that he saith, that men should not have had Christ to their king, if he had not been man. As though the kingdom of God could not stand, if the eternal son of God, although not clothed with the flesh of man, gathering together both Angels & men into the fellowship of his heavenly glory and life, should himself bear the sovereignty. But in this false principle he is alway deceived, or rather deceiveth himself, that the Church should have been without a head, unless Christ had appeared in the flesh. As though, even as the Angeles enjoyed him their head, he could not likewise by his divine power rule over men, and by the secret force of his spirit quicken and nourish them like his own body, till being gathered up into heaven, they might enjoy all one light with the Angels. These trifles that I have hither to confuted, Osiander accounteth for most strong oracles: even so as being drunk with the sweetness of his own speculations, he useth to blow out fond Bacch●s cries of matters of nothing. But this one that he bringeth after, he ●●yth is much more strong, that is the prophecy of Adam, which, seeing his wife said, 
Goe i. xviii  this now is a bone of my bones and flesh of my flesh. But how proveth he that to be a prophecy? Because in Matthew Christ giveth the same saying to God. As though that what so ever God hath spoken by men, containeth some prophecy. Let Osiander seek prophecies in every commandment of the law, which, it is certain to have come from God the author of them. Biside that, Christ should have been gross and earthly, if he had rested upon the overall sense. Because he speaketh not of the mystical vi●on whereunto he hath vouchsafed to receive his church, but only of faithfulness between man and wife: for this cause he reacheth, that God pronounced that man and wife shallbe one flesh, that no man should attempt to break tha● insoluble knot by divorce. If Osiander loath this simplicity, let him blame Christ, for that he led not his disciples further to a mystery▪ in more subtly expounding the saying of his father. Neither yet doth Paul mameteyne his error, 
Eph. iij. thirty.  which after he had said that we are flesh of the flesh of Christ▪ by & by addeth, that this is a great mystery, for his purpose was not to tell in what meaning Adam spoke it, but under the figure and similitude of marriage, to set forth the holy coupling together, that maketh us one with Christ. And so do the words sound. Because when he giveth warning that he speaketh this of Christ and his church, he doth as it were by way of correction, sever the spiritual joining of Christ and his church from the law of marriage. Wherefore this fickle reason easily vanisheth away. And I think I need no more to shake up any more of that sort of chaff, because the vanity of them all is soon found out by this short confutation. But this sobriety shall abundantly suffice to ●eede sound the children of God: that when the fullness of tunes was come, the son of God was sent, made of woman, made under the law, to redeem them that were under the law.   

The xiii Chapter. ¶ That Christ took upon him the true substance of the flesh of man.  
NOW, unless I be deceived, it were superfluous to entreat again of the godhead of Christ, which hath already man other place been proved with plain & strong testimonies. It remaineth therefore to be seen, how he being clothed with our flesh, hath fulfilled the office of Mediator. The truth of his humane nature hath in the old time been impugned both by the Manichees and the Marcionites: of whom, the Marcionites feigned a ghost in stead of the body of Christ, and the Manichees dreamt that he had a heavenly flesh. But both many and strong testimonies of the Scripture do stand against them both. For the blessing is promised neither in a heavenly seed, nor in the counterfeit shape of man, 
Goe 〈…〉. & xii. xviii. & xxvi. iiii. Psal. x●v. seven. Mat. i.i. Rom. i. iii. Rom. ix. v  but in the sede of Abraham and jacob. Neither is the eternal throne promised to a man made of air, but to the son of David and to the fruit of his womb. Therefore being delivered in the flesh, he is called the son of David and Abraham: not because he is only borne of the womb of the Virgin, & create in the air, but because (as Paul expoundeth it) he is according to the flesh made of the seed of David: as in an other place the Apostle teacheth, that he descended of the jews. For which cause the Lord himself not contented with the bare name of man, doth oftentimes call himself the son of man, meaning to express more plainly that he was man truly issued of the seed of mankind. Scythe the holy ghost hath so oft by so many means with so great diligence and simplicity declared a thing not obscure of itself, who would have thought any men to be so shameless as to presume yet to spread mists to darken it? And yet we have other testimonies at hand, if we listed to heap up more of them. As is that saying of Paul: 
Gal. iiij. iiii.  that God sent his son made of woman. And innumerable other places, whereby appeareth that he was subject to hunger, thirst, cold, and other infirmities of our nature. But out of many these are chief to be chosen, that may most avail to edify our minds in true confidence. 
Heb. i● xvi  As, where it is said, that he gave not so great honour to the Angels, as to take their nature upon him: but took our nature, that in flesh and blood he might, by death, destroy him that had the power of death. Again, that by benefit of that communicating we are reckoned his brethren. 
Heb. i. xi, ●●. xvii. Hebr. iiii. xv.  Again, that he ought to have been made like unto his brethren, that he might be made a merciful and faithful intercessor: that we have not a Bishop that can not be compariont of our infirmities. And such like. And for the same purpose serveth that which we touched a little before, that it behoved that the sins of the world should be cleansed in our flesh: Which Paul plainly affirmeth. And truly, 
Ro. viiii. iii  what so ever the ●ather hath given to Christ, it doth therefore belong to us, because he is the head, from which the whole body being knit together, groweth into one. Yea, & otherwise that will not agree together, 
joh. i. xvi.  which is said: that the Spirit was given him without measure, that all we should draw of the fullness thereof. For as much as there is no greater absurdity than to say, that God is enriched in his essence by any accidental gift. 
joh. xvii. nineteen.  And for this cause Christ saith in an other place: I do sacrifice myself for them.  
As for the places that they bring forth to confirm their error, they do to unaptly wrest them, and they nothing prevail by their trifling subtleties, when they go about to wipe away those things that I have alleged for our part. Martion imagineth that Christ did put on a fantastical body in stead of a true body, because in some places it is said, 
Phil. two. seven  that he was made after the likeness of man, and that he was found in shape as a man. But so he nothing weigheth what is Paul's purpose in that place. For his meaning is not to teach what manner of body Christ took upon him, but that whereas he might have showed ●orth his godhead, he made none other show of himself, but as of an abject and unregarded man. For, to exhort us by his example to submission, he showeth, that for as much as he was God, he might have by and by set forth his glory to be seen to the world: but yet that he gave over some of his own right, and of his own accord abaced himself, because he did put on the image of a servant and contended with that humility, suffered his godhead to be hidden with the veil of the flesh. He doth not here teach what Christ was, but how he behaved himself. And also by the whole process of the text it is easily gathered, that Christ was abaced in the true nature of man. For what meaneth this, that in shape he was found as man, but that for a time the glory of his godhead did not shine forth, but only the shape of man appeared in base and abject estate? For otherwise that place of Peter could not stand together, 
i Pet. three xviii.  that he was dead in the flesh, but quickened in the spirit, if the son of God had not been weak in the nature of man: which Paul expresseth more plainly in saying, 
two. Cor. xiii iiii. i Cor. xv. xlvii.  that he suffered by reason of the weakness of the flesh. And hereunto serveth the exaltation: because it is expressly said, that Christ attained a new glory after that he abaced himself, which could not well agree to be spoken of any, but of a man having flesh and soul. Manichees framed Christ a body of air, because Christ is called the second Adam, heavenly of heaven. But neither in that place doth the Apostle bring in a heavenly essence of the body, but a spiritual force which being poured abroad by Christ, doth quicken us. Now, as we have already seen, Peter and Paul do sever the same from his flesh. But rather that doctrine which is received among the true teachers, concerning the flesh of Christ, is v●ry well proved by that place. For if Christ had not all one nature of body with us it were a very vain argument, that Paul with such vehemency followeth: 
i Cor. xv. xvi.  that if Christ be risen again, we shall also rise again: and y● we do not rise, then that Christ also is not risen. By what cavillations so ever either the old Manichees or their new Disciples go about to escape, they shall not wind themselves away. It is a fowl shift, that they fond say, that Christ is called the son of man, in so much as he is promised of men. For it is plain, that after the Hebrew phrase, very man in deed is called the Son of man. And Christ without doubt kept the phrase of his own tongue. Also it ought to make no question, what ought to be understanded by the children of Adam. And (not to go far of) the place of the eight Psalm, which the Apostles apply to Christ, shallbe sufficient enough: What is man that thou art mindful of him, or the son of man, that thou visitest him? In this figure is expressed the true manhood of Christ. For though he were not immediately begotten of a mortal father, yet his race came from Adam. For else that place could not stand which we have already alleged, that Christ is made partaker of flesh and blood, 
Hebr. two. xiiii.  that he might gather to him young children to the service of God. In which words it is plainly determined, that Christ is made fellow & partaker of all one nature with us. In which meaning also he saith, that both the author of holiness and they that are made holy, are all of one. For it is proved by the process of the text, that the same is referred to the fellowship of nature: because he by and by addeth, Therefore he is not ashamed to call them brethren. For if he had said before, that the faithful are of God in so great dignity, what cause should there be to be ashamed? But because Christ of his infinite grace doth join himself to the base & unnoble, therefore it is said, that he is not a shamed. But in vain the● object, that by this mean the wicked shall become the brethren of Christ: because we know that the children of God are not borne of flesh and blood, but of the holy ghost by faith. Therefore only flesh maketh not a brotherly joining. But although the Apostle give this honour to the faithful only, to be of one with Christ, yet it followeth not, but that the wicked may be borne of the same original. As when we say that Christ was made man, to make us the sons of God: this saying extendeth not to all men, because faith is the mean which spiritually graffeth us into the body of Christ. Also they foolishly move a brawl about the name of First begotten. 
Rom. viij. xxix.  They say that Christ should have been borne of Adam straight at the beginning, that he might be the first begotten among brethren. For the title of First begotten, is not referred to age, but to the degree of honour, 
Hebr. ij. xvi.  and excellence of power. And more colour hath that which they babble, that Christ took to him man and not Angels, because he received mankind into favour. For, to set out more largely the honour which God vouchsafed to give us, he compared the Angels with us, which were in this behalf set behind us. And if the testimony of Moses be well weighed, where he saith that the seed of the woman shall break the serpent's head, 
Goe iii. xv  it shall utterly end the controversy. For only Christ is not there spoken of, but all mankind. Because the victory was to be gotten by Christ for us, he generally prounounceth that the posterity of the woman should get the upperhand of the Devil. Whereupon followeth, that Christ issued of mankind, because it was God's purpose there to raise up Eve, whom he spoke unto with good hope, that she should not fainth with sorrow.  
They do no less wickedly than foolishly entangle with allegories these testimonies where Christ is called the seed of Abraham, and the fruit of the womb of David. For if the name of Seed had been spoken in an allegory, truly Paul would not have left it untold, where he plainly and without figure affirmeth, that there are not many sons of Abraham redeemers, 
Gal. iii. xviii.  but one Christ. Of like sort is it that they allege: that he is no otherwise called the son of David, but because he was promised and at length in his dew time delivered. For after that Paul had once named him the son of God: in that he by and by addeth, 
Rom. i iii.  According to the flesh, he truly meaneth of nature. And so in the ix chapter calling him the blessed God, he saith severally beside, that according to the flesh he descended of the jews. Now if he were not truly begotten of the seed of David, to what purpose shallbe this saying, that he is the fruit of his womb? What meaneth this promise? 
Ps. cxxxii, xi.  Out of thy loins shall he descend, that shall abide in thy seat. Now in the Genealogy of Christ, as it is rehearsed of Matthew, they do Sophistically mock. For though he do not rehearse the parents of Marie but of joseph, yet because he speaketh of a thing sufficiently known abroad among the people, he reckoneth it enough to show that joseph came of the seed of David, when it was well known that Marie was of the same stock. But Luke more presseth them in teaching that salvation brought by Christ, is common to all mankind: because Christ the author of salvation proceeded from Adam the common parent of al. I grant in deed, that by the Genealogy it can none otherwise be gathered that Christ was the son of David, but in so much as he was begotten of the Virgin. But the new Marcionites to colour their error do to proudly, in this that to prove that Christ took his body of nothing, they affirm that women are sedelesse, and so they overthrow the principles of nature. But because that is no question of divinity, and the reasons that they bring are so fickle, that they may very easily be confuted: therefore I will not touch those things that belong to Philosophy and Physic, and will hold me contented to wipe away those things that they allege out of Scripture: that is, that Aaron and joiadah took wives of the tribe of jehuvah, and so the difference of tribes had then been confounded, if woman had engendering seed in her. But it is well enough known, tha●●s touching civil order, the kindreds are reckoned by the seed of the man, and yet the excellency of the kind of man above woman proveth nor the contrary, but that in generation the seed of woman mu●●●●te. And this solution extendeth to all the Genealogies. Oftentimes when the Scripture reckoneth up a Genealogy, it nameth the m●n only: shall we therefore say, that the women are nothing? But very children do know, that women are comprehended under the name of men. And after this sort it is said, that women bring forth to their husbands, because the name of the household always remaineth with the males. Now as this is granted to the excellency of the male kind, that the children are counted noble or unnoble, according to the estate of their fathers: so also in the state of bondage the issue followeth the womb, according to the judgement of the Civil lawyers. Whereby we may gather, that the issue is engendered of the seed of the woman. And it hath of long time been received in common use of all nations, that the mothers are called Genitrices, that is engendrers. Wherewith God's law also agreeth, which else should wrongfully forbid the marriage of the uncle with his sister's daughter, because there were no consanguinity between them: and also it were lawful for a man to marry his sister by the mother's side, so that she were begotten of an other father. But as I grant that there is a passive power ascribed to women, so do I answer that the same thing is indifferently spoken of them that is of men. 
Gal. ●●●. iiii.  And Christ himself is not said to be made by the woman, but of the woman. But some of their company shaking of all shame do to lewdly ask, whether we will say that Christ was engendered of the menstrual seed of the Virgin, for I will likewise ask of them, whether he did not congeal in the blood of his mother, which they shallbe constrained to confess. Therefore it is fitly gathered of Matthewes words, that because Christ was begotten of Marie, 
 he was engendered of her seed: as a like engendering is meant when it is said, that Booz was begotten of Rahab. Neither doth Matthew here describe the Virgin as a condu●● pipe through which Christ passed: but he severeth this marvelous manner of generation from the common manner, for that by her Christ was begotten of the seed of David. For even in the same sort, that Isaac was begotten of Abraham▪ Solomon of David, and joseph of jacob, likewise it is said, that Christ was begotten of his mother. For the Evangelist so frameth the order of his speech, and willing to prove that Christ came of David, is contented with this one reason, that he was begotten of Marie. Whereby it followeth, that he took if for a matter confessed, that Marie was of kin to joseph.  
The absurdities wherewith they would charge us, are stuffed full of childish cavillations. They think it a shame & dishonour to Christ, if he should have taken his original of men: because so he could not be exempt from the universal law that encloseth all the offspring of Adam, without exception, under sin. But the comparison that we read in Paul doth easily assoil this doubt: 
Ro. u.xii.  that as by one man came sin, and by sin death, so by the righteousness of one man grace hath abounded. 
i Cor. xv. xlvii.  Wherewith also agreeth an other comparison of his: the first Adam of earth, earthly and natural, the second of heaven, heavenvly. Therefore in an other place, 
Rom. viii. iii.  the same Apostle, where he teacheth that Christ was sent in the likeness of sinful flesh to satisfy the law, doth so expressly sever him from the common estate of men, that he be very man without fault and corruption. But very childishly they trifle in reasoning thus: If Christ be free from all spot, and was by the secret working of the holy ghost begotten of the seed of Marie, then is not the woman's seed, but only the man's seed unclean. For we do not make Christ free from all spot, for this cause that he is only engendered of his mother without copulation of man, but because he is sanctified by the holy ghost, that the generation might be pure and uncorrupted, such as should have been before the fall of Adam. And this always remained steadfastly determined with us, that so oft as the scripture putteth us in mind of the cleanness of Christ, it is meant of his true nature of manhood: because it were superfluous to say that God is clean. Also the sanctification that he speaketh of in the xvii of john, could have no place in the nature of God. Neither are their feigned two sedes of Adam, although there came no infection to Christ: because the generation of man is not unclean or vicious of itself, but accidental by his fa●lyng. Therefore it is no marvel, if Christ, by whom the estate of innocency was to be restored, were exempt from common corruption. And whereas also they thrust this upon us for an absurdity▪ that if the word of God did put on flesh, than was it enclosed in a narrow prison of an earthly body: this is but mere waywardenesse: because although the infinite essence of the word did grow together into one person with the nature of man: yet do we feign no enclosing of it. For the Son of God descended marvelously from heaven, so as yet he left not heaven, it was his will to be marvelously borne in the virgins womb, to be conversant in earth, & hang upon the cross, yet that he always filled the world even as at the beginning.   

The xiiii Chapter. ¶ How the too natures of the Mediator do make one person.  
NOw where it is said, that the word was made flesh: that is not so to be understanded, as though it were e●her turned into flesh▪ or confusely mingled with flesh, 
joh. i. xiv  but because he chose him a temple of the virgins womb to dwell in: he that was the Son of God, became also the son of man, not by confusion of substance, but by unity of person. For we so affirm the godhead joined & united to the manhood, that either of them have their whole property remaining, and yet of them both is made one Christ. If any thing in all worldly things may be found like to so great a mystery, the similitude of man is most fit, whom we see to consist of two substances, whereof yet neither is so mingled with other, but that either keepeth the property of his own nature. For neither is the soul the body, nor the body the soul. Wherefore both that thing may be severally spoken of the soul, which can no way agree with the body: and likewise of the body that thing may be said, which can by no mean agree with the soul: and that may be said of the whole man, which can be but unfitly taken neither of the soul nor of the body severally. Finally, the properties of the soul are sometime attributed to the body, and the properties of the body sometime to the soul▪ and yet he that consisteth of them is but one man and not many. But such forms of speech do signify both that there is one person in man compounded of two natures knit together, and that there are two diverse natures which do make the same person. And so do the Scriptures speak of Christ: Sometime they give unto him those things that ought singularly to be referred to his manhood, and sometime those things that do peculiarly belong to his godhead, and sometime those things that do comprehend both natures, and do agree with neither of them severally. And this conjoining of the two natures that are in Christ, they do with such religiousness express, that sometime they do put them in common together: which figure is among the old authors called, Communicating of properties.  
These things were but weak, unless many phrases of Scripture, and such as be each where ready to find, did prove that nothing hereof hath been devised by man. That same thing which Christ spoke of himself, 
joh. viij. lviij.  saying: Before that Abraham was, I am: was far disagreeing from his manhood. Neither am I ignorant with what cavillation the erroneous spirits do deprave this place: for they say that he was before all ages, because he was already foreknown the Redeemer, as well in the counsel of the father, as in the minds of the godly. But where as he openly distinguissheth the day of his manifestation from his eternal essence, & o● purpose pronunce●h unto himself an authority by antiquity wherein he excelleth above Abraham, he doth undoubtedly challenge to himself the which is proper to the godhead. Whereas Paul affirmeth that he is the first begotten of all creatures, 
Colos. i.xu. Ih. xvii. v.  which was before all things, & by whom all things keep their being: & whereas he himself reporteth that he was in glory with the father before the creation of the world, 
Ih. v. xvii.  & that he worketh together with the father: these things do nothing more agree with the nature of men. It is therefore certain, that these & such like are peculiarly ascribed to the godhead. 
Esa. xlij. l. Luc. i.lii. Ih. viii. l. Mat. xiii. Ih. xiiii. x. &. vi. xxxvi.  But whereas he is called the servant of the father: & whereas it is said, that he grew in age, wisdom and favour with God and men: that he seeketh not his own glory: that he knoweth not the last day: that he speaketh not of himself: that he doth not his own will: where it is said, that he was seen and felt: this wholly belongeth to his only manhood. For in respect that he is good, 
Luc. xxiiii. xxxix.  neither can he increase in any thing, and he worketh all things for his own sake, neither is any thing hidden from him, he doth all things according to the free choice of his own will, and can neither be seen nor felt. And yet he doth not severally ascribe these things to his nature of man only, but taketh them upon himself, as if they did agree with the person of the mediator. But the communicating of properties is in this that Paul saith, 
Act. xx. xxviiii. i Co. ii.vi. i Iho. i.i.  that God did by his own blood purchase unto him a Church: and the Lord of glory crucified. Again, where john saith, that the word of life was felt. Truly God neither hath blood, nor suffereth, nor can be touched with hands. But because he which was both very God and man, Christ being crucified, did shed his blood for us: those things that were done in his nature of man, are unproperly, and ye● not without reason given to his godhead. 
i. Iho. three xvi.  A like example is, where john teacheth that God gave his soul for us: therefore there also the property of the manhood is communicate with the other nature. 
Ih. iii. xiii.  Again, when Christ said being yet conversant in earth, that no man hath ascended into heaven, but the son of man that was in heaven: truly according to his manhood, and in the flesh that he had put on, he was not then in heaven: but because himself was both God and man, by reason of the unity of both natures, he gave to the one that, which belonged to the other.  
But most plainly of all do these places set forth the true substance of Christ, which do comprehend both natures together: of which sort there are very many in the gospel of him. For that which is there red is singularly belonging neither to his godhead nor to his manhood, but both together: 
Ih. i. xxix. &. u.xxi.  that he hath received of his father power to forgive sins, to raise up whom he will, to give righteousness, holiness and salvation, to be made judge over the quick and the dead, to be honoured even as the father is: 
Iho. ix. v.  Finally, that he is called the light of the world, the good shepherd, the only door, the true vine. For such prerogatives had the son of God, when he was showed in the flesh: which although he enjoyed with his father before the world was made, 
Ih. xxi. i.  yet he had them not in the same manner or the same respect, & which could not be given to such a man as was nothing but man. 
i Cor. xv, xxiiii  In the same meaning ought we to take that which is in Paul: that Christ after the judgement ended, shall yield up the kingdom to God & the father: Even the kingdom of the son of God, which had no beginning, nor shall have any ending: but even as he lay hid under the baseness of the flesh, and abaced himself taking upon him the form of a servant, 
Philip. ij, v●●●.  and laying aside the port of majesty, he showed himself obedient to his father: and having performed all such subjection, at length is crowned with honour & glory, 
Heb. ii.vi. Phil. two. x. i Cor. xv. xxvi●.  and advanced to the highest dominion, that all knees shall bow before him: so shall he then yield up to his father both that name & crown of glory, & what so ever he hath received of his father, that God may be all in all. For to what purpose is power and dominion given him, but that the father should govern us by his hand? In which sense it is also said, that he sitteth at the right hand of the father. But this is but for a time, till we may enjoy the present beholding of the godhead. And here the error of the old fathers can not be excused, which while they took no heed to the person of the Mediator, have obscured the natural meaning of almost all that doctrine that is read in the gospel of john, and have entangled themselves in many snares. Let this therefore be unto us the key of right understanding, that such things as belong to the office of the Mediator, are not spoken simply of the nature of God, nor of the nature of man. Therefore, Christ shall reign till he come forth to judge the world, in so much as he joineth us to his father, according to the small measure of our weakness. But when we being made partakers of the heavenly glory, shall see God such as he is, than he having performed the office of Mediator, shall cease to be the ambassador of his father, & shallbe contented with that glory which he enjoyed before the making of the world. And the name of Lord doth in no other respect peculiarly agree with the person of Christ, but in this, that it signifieth the mean degree between God & us. For which purpose maketh that saying of Paul: 
i Cor. viij. ●●i.  One God, of whom are all things, & one Lord, by whom are allthings, even he to whom the dominion for a time is committed by the father, until his divine majesty be to be seen face to face. From whom so fare is it of that any thing shall decay, by yielding up the dominion to his father, that he shall become so much the more glorious. For than shall God also cease to be the head of Christ, because christes godhead shall then shine of itself, whereas yet it is covered with a certain veil.  
And this observation shall do no small service to assoil many doubts, if the readers do fitly apply it. For it is marvelous how much the unskilful, yea some not utterly unlearned, are cumbered with such forms of speech, which they see spoken by Christ, which do well agree neither with his godhead nor with his manhood: because they consider not that they do agree with his person wherein he is showed both God & man, & with the office of Mediator. And it is always easy to see, how well allthings hang together, if they have a sober expositor, to examine so great mysteries with such devout reverence as they ought to be. But there is nothing that these furious and phrentike spirits trouble not. They catch hold of those things that are spoken of his manhood, 
Aug. in 〈◊〉 ad 〈◊〉. cap. 30.  to take away his Godhead: and likewise of those things that are spoken of his godhead to take away his manhood: and of those things that are so jointly spoken of both natures, that they severally agree with neither, to take away both. But what is that else but to say, that Christ is not man, because he is God: and that he is not God, because he is man: and that he is neither man nor God, because he is both man and God? We therefore do determine that Christ, as he is both God and man, consisting of both natures united, though not confounded, is our Lord and the true son of God, even according to his manhood, though not by reason of his manhood. For the error of Nestorius is to be driven far away from us, which when he went about rather to draw in sunder, than to distinguish the nature, did by that mean imagine a double Christ. Whereas we see that the Scripture crieth out with loud voice against it, where both the name of the son of God is given to him that was borne of the Virgin, 
Luc. xxxiij. & xl●●i.  and the Virgin herself is called the mother of our Lord. We must also beware of the madness of Eutiches, least while we go about to show the unity of the person, we destroy either nature. For we have already alleged so many testimonies, & there are every where so many other to be alleged, where his godhead is distinguished from his manhood, as may stop the mouths even of the most contentious. And a little here after I will adjoin some testimonies, to confute better that feigned devise, but at this present, one place shall content us. Christ would not have called his body a Temple, 
Iho. ij. nineteen.  unless the Godhead did distinctly dwell therein. Wherefore as Nestorius was worthily condemned in the synod at Ephesus, so also was Eutiches afterward condemned in the synods of Constantinople & Chalcedon: for as much as it is no more lawful to confound the two natures in Christ, than it is to draw them in sunder.  
But in our age also there hath risen up no less pestilent a monster, Machaell servettus, which did thrust in place of the son of God, a feigned thing made of the essence of God, of spirit, flesh and three elements uncreate. And first he denieth that Christ is by any other way the son of God, but in this that he was begotten of the holy ghost in the womb of the Virgin. But to this end tendeth his subtlety, that the distinction of the two natures being once overthrown, Christ might be thought to be a certain thing mingled of God and man, and yet neither God nor man. For in his whole process he travaileth toward this point, that before Christ was openly showed in the flesh, there were only certain shadowish figures in God, whereof the truth or effect then at length was in being, when that word which was ordained to that honore, began truly to be the son of God. And we in deed do confess that the Mediator which is borne of the Virgin, is properly the son of God. For Christ in that he is man, could not be the mirore of the inestimable favour of God, unless this dignity were given him to be, and be called the only begotten son of God. But in the mean season the definition of the Church standeth steadfastly grounded, that he is counted the son of God, because he being the word begotten of the father before all worlds, did by hypostatical union take upon him the nature of man. Now the hypostatical union is called with the old fathers, that which maketh one person of two natures, which phrase of speech was devised to overthrow the doting error of Nestorius, because he feigned that the son of God did so dwell in flesh, that yet he the same was not man. servettus slandereth us, that we make two sons of God, when we say that the eternal Word was already the son of God before that it was clothed with flesh, as if we did say any thing else but that he was manifested in the flesh. Neither doth it follow, that if he were God before that he was man, he began to be a new God. And no more absurdity it is to say, that the son of God appeared in the flesh, which yet had this alway from eternal begetting to be the Son, which the Angeles words to mary do secretly show, That holy thing that shall be borne of thee, shall be called the son of God: as if he should have said, that the name of the Son which was obscure in time of the law, should now become famous and every where known abroad. 
Rom. viij. xv.  Wherewith agreeth that saying of Paul, that now by Christ we are the children of God, freely and with boldness to cry Abba, Father. But were not the holy fathers in the old time also accounted among the children of God? Yea: and bearing them bold upon that interest, they called upon God by name of their Father. But because sins the only begotten son of God was brought fourth into the world, the heavenly fatherhod is become more plainly known: therefore Paul assigneth this, as it were, a privilege to the kingdom of Christ. But yet this is steadfastly to be holden, that God never was father either to Angels or men, but in respect of the only begotten son: and that men specially, whom their own wickedness maketh hateful to God, are his children by free adoption, because he is the son of God by nature. And there is no cause why servettus should cavil, that this hangeth upon filiation or becoming a son, which God had determined with himself: because our purpose is not hear to speak of the figures how the expiation was showed in the blood of beasts: but because they could not in deed be the children of God, unless their adoption were grounded upon the head, it is with out reason to take that from the head which is common to all the membres. I go yet further: Whereas the Scripture calleth the Angels the sons of God, 
Ps. lxxxij. seven.  whose so great dignity did not hang upon the redemption to come: yet must it needs be, that the son is in order before them, which maketh the father to be their father. I will repeat it again shortly, & add the same of mankind. Sith from at their first beginning both Angels and men were created, with this condition, that God should be common father to them both, if that saying of Paul be true, that Christ was always the head and the first begotten of all creatures, 
Col. i.xu.  to have the first degree in all: I think I do rightly gather that he was also the son of God before the creation of the world.  
But if his Filiation (if I may so term it) began sins he was manifested in the flesh, it shall follow, that he was also Son in respect of his nature of man. servettus and other such fantic men would have it, that Christ which appeared in the flesh, is the son of God, because out of the flesh he could not be called by that name. Now let them answer me whether he be the Son according to both natures, and in respect of both. So in deed they prate, but Paul teacheth far otherwise. We grant in deed, that Christ is in the flesh of man called the Son, but not as the faithful are, that is by adoption only and grace, but the true and natural, and therefore only son, that by this mark he may be discerned from all other. For God vouchsafetheth to give the name of his sons to us, that are regenerate into a new life: but the name of the true and only begotten son, he giveth to Christ only. How can he be the only son in so great a numbered of brethren▪ but because he possesseth that by nature, which we have received by gift? And the honour we extend to the whole person of the Mediatore, that he be truly and properly the Son of God, which was also borne of the Virgin, and offered himself for sacrifice to his father upon the cross: 
Rom. i. ●.  but yet in respect of his godhead, as Paul teacheth, when he saith, he was severed out to preach the Gospel of God, which he had before promised of his Son, which was begotten of the seed of David according to his flesh, and declared the son of God in power. But why, when he nameth him distinctly the Son of David according to the flesh, should he severally say, that he was declared the Son of God, unless he meant to show that this did hang upon some other thing, than upon the very flesh? For in the same sense in an other place he saith, 
two. Co. xlii. iiii  that he suffered by the weakness of the flesh, and rose again by the power of the spirit, even so in this place he maketh a difference of both natures. Truly they must needs grant, that as he hath that of his mother for which he is called the Son of David, so he hath that of his Father for which he is called the Son of God: and the same is an other thing and several from the nature of man. The Scripture giveth him two names, calling him here and there sometimes the Son of God, and sometimes the Son of Man. Of the second there can be no contention moved: but according to the common use of the Hebrew tongue he is called the Son of Man, because he is of the offspring of Adam. By the contrary I affirm, that he is called the Son of God in respect of the godhead and eternal essence: because it is no less meet that it be referred to the nature of God, that he is called the Son of God, than to the nature of man, that he is called the Son of Man. Again, in the same place that I alleged, Paul doth mean that he which was according to the flesh begotten of the seed of David, 
Ro. ix. v.  was no otherwise declared the Son of God in power, than he teacheth in an other place, that Christ which according to the flesh descended of the jews, is God blessed for ever. Now if in both places the distinction of the double nature be touched, by what right will they say, that he which according to the flesh is the Son of Man, is not also the Son of God, in respect of the nature of God?  
They do in deed disorderly enforce for the maintenance of their errore, the place where it is said, 
Rom. viij. xxxij.  that God spared not his own Son: and where the Angel commanded, that the very same he that should be borne of the Virgin, 
Lu. i. xxxij.  should be called the Son of the highest. But, least they should glory in so fickle an objection, let them weigh with us a little, how strongly they reason. For if it be rightly concludeth, that from his conception he began to be the Son of God, because he that is conceived is called the Son of God, then shall it follow, that he began to be the word at his manifesting in the flesh, because John saith, 
i. Ih. i.i.  that he bringeth them tidings of the word of life, which his hands have handled. Likewise that, which is read in the Prophet, 
●●jic. v. ij  Thou Bethleem in the land of juda, art a little one in thousands of juda: Out of that shall be borne to me a guide to rule my people Israel, and his coming fourth from the beginning, from the days of eternity. How will they be compelled to expound this, if they will be content to follow such manner of reasoning? For I have protested, that we do not agree with Nestorius, which imagined a double Christ: whereas by our doctrine, Christ hath made us the sons of God with him, by right of brotherly conjoininge, because he is the only begot son of God in the flesh which he took of us. And Augustine doth wisely admonish us, that this is a bright glass, wherein to behold the marvelous and singular favour of God, that he attained honour in respect that he is man which he could not deserve. Therefore Christ was adorned with this excellency, even according to the flesh from the womb of his mother, to be the Son of God. Yet is there not in the unity of person to be feigned such a mixture, as may take away that which is proper to the godhead. For it is no more absurdity, that the eternal word of God and Christ, by reason of the two natures united into one person, be diverse ways called the Son of God, than that he be according to diverse respects, called sometime the Son of God, and sometime the Son of Man. And no more doth that other cavillation of Seruertus accomber us: that before that Christ appeared in the flesh, he is no where called the Son of God, but under a figure, because although the describing of him, than was somewhat dark: yet where as it is already clearly proved that he was no otherwise eternal God, but because he was the word begotten of the eternal father, and that this name doth no otherwise belong to the person of the Mediatore which he hath taken upon him, but because he is God openly showed in the flesh: and that God the Father had not been called Father from the beginning, if there had not then been a mutual relation to the Son, 
Ep. iii. xv  by whom all kindred or fatherhood is reckoned in heaven and in earth: hereby it is easy to gather, that even in the time of the law and the Prophets, he was the Son of God, before that this name was commonly known in the Church. But if they strive only about the only word, Solomon discoursing of the infinite highness of God, affirmeth as well his Son as himself to be incomprehensible. Tell his name if thou cannest (saith he) or the name of his son. 
Pro. thirty. iiij.  Yet I am not ignorant, that with the contentions this testimony will not be of sufficient force: neither do I much ground upon it, saving that it showeth that they do maliciously cavil, that deny Christ to be the Son of God, but in this respect that he was made man. Bysyde that, all the oldest writers with one mouth and consent have openly testified the same: so that their shamelessness is no less worthy to be scorned than to be abhorred, which dare object Ireneus an Tertullian against us, both which do confess that the Son of God was invisible, which afterward appeared visible.  
But although servettus hath heaped up horrible mounstruous devices, which peradventure the other would not allow: yet if ye press them hard, ye shall perceive that all they that do not acknowledge Christ to be the Son of God but in the flesh, do grant it only in this respect, that he was conceived in the womb of the Virgin by the holy Ghost, like as the Manichees in old time did foolishly affirm, that man hath his soul (as it were) by derivation from God, because they read that God breathed into Adam the breath of life. For they take so fast hold of the name of Son, that they leave no difference between the natures, but babble disorderly, that Christ being man, is the Son of God, because according to his nature of man, he is begotten of God. So the eternal begetting of Wisdom, that Solomon speaketh of, is destroyed, and there is no account made of the godhead in the Mediatore, 
Ec. xxiv. xiiii.  or a fantasyed ghost is thrust in place of the Manhood. It were in deed profitable to confute the grosser deceits of servettus, wherewith he hath bewitched himself and some other, to the end that the godly readers admonished by this example, may hold themselves within the compass of soberness and modesty: saving that I think it should be superfluous, because I have already done it in a book by itself. The sum of them cometh to this effect, that the Son of God, was a form in mind from the beginning, and even then he was before appointed to be man that should be the essential image of God. And he doth acknowledge no other Word of God, butt in outward show. This he expoundeth to be the begetting of him, that there was begotten in God from the beginning a will to beget a Son, which also in act extended to the nature it self. In the mean time he confoundeth the Spirit with the Word, for that God distributed the invisible Word and the Spirit into flesh and soul. Finally the fyguration of Christ, hath with them the place of begetting, but he saith, that he which then was but a shadowyshe son in form, was at length begotten by the word, to which he assigneth the office of seed. Whereby it shall follow that hoges and doges are as well the children of God, because they were create of the original seed of the word of God. For although he compound Christ of three uncreate elements, to make him begotten of the essence of God, yet he feigneth that he is so the first begotten among creatures, that the same essential godhead is in stones, according to their degree. And least he should seem to strip Christ out of his godhead, he affirmeth that his flesh is consubstantial with God, and that the Word was made man by turning the flesh into God. So while he can not conceive Christ to be the Son of God, unless his flesh came from the essence of God, and were turned into godhead, he bringeth the eternal person of the Word to nothing, and taketh from us the son of David, that was promised to be the Redeemer. He oft repeateth this, that the Son was begotten of God by knowledge and predestination, and that at length he was made man of that matter which at the beginning shined with God in the three elements, which afterward appeared in the first light of the world, in the cloud and in the pillar of fire. Now how shame fully he sometime dysagreeth with himself, it were to tedious to rehearse. By this short recital the readers that have their sound wit may gather, that with the circumstances of this unclean doge the hope of salvation is utterly extinguished. For if the flesh were the godhead itself, it should cease to be the temple thereof. And none can be our redeemer, but he that begotten of the seed of Abraham & David, is according to the flesh truly made man. And he wrongfully standeth upon the words of John, that the Word was made flesh. for as they resist the error of Nestorius, so they nothing further this wicked invention, whereof Eutiches was authore, forasmuch as the only purpose of the Evangelist was to defend the unity of persons in the two natures.   

The xv Chapter. That we may know, to what end Christ was sent of his Father, and what he brought us: three things are principally to be considered in him, his Prophetical office, his Kingdom, and his Preesthoode.  
AUgustine saith rightly, that although the Heretics do brag of the name of Christ, yet they have not all one foundation with the godly, 
 but that it remaineth only proper to the Church. For if these things be diligently considered that belong to Christ. Christ shall be found among them only in name, & not in very deed. So at this day the Papists, although the name of the Son of God, redeemer of the world, sound in their mouth: yet because being contented with vain pretence of the name, they spoil him of his power and dignity: this saying of Paul may be well spoken of them, 
Col. two nineteen.  that they have not the head. Therefore, that faith may find sound matter of salvation in Christ, and so rest in him, this principle is to be established, that the office which is committed to him by his Father, consisteth of three parts. For he is given both a Prophet, a King, and a Priest. Albeit, it were but small profit to know those names, without knowledge of the end and use of them. For they are also named among the Papists, but coldly and to no great profit, where it is not known what each of these titles containeth in it. We have said before, how, though God sending Prophets by continual course one after an other did never leave his people destitute of profitable doctrine, and such as was sufficient to salvation: that yet the minds of the godly had alway this persuasion, that full light of understanding was to be hoped for only at the coming of Messiah: yea and the opinion thereof was come, even to the Samaritans, who yet never knew the true religion, as appeareth by the saying of the woman: 
Io. iii. xxv  When Messiah cometh, he shall teach us all things. And the jews had not rashly gathered this upon presumptions in their minds: But as they were taught by assured oracles, so they believed. Notable among the other is that saying of isaiah: 
Esa. ●v. iiij  Behold, I have made him a witness to peoples, I have given him to be a guide and Schoolmaster to people's: even as in an other place he had called him the Angel or interpreter of the great counsel. After this manner the Apostle commending the perfection of the doctrine of the Gospel, 
Hebr. i.i.  after that he had said, that God in the old time spoke to the Fathers by the Prophets diversly, and under manifold figures, addeth that last of all he spoke unto us by his beloved Son. But because it was the common office of the Prophets to keep the Church in suspense, and to uphold it until the coming of the Mediator, therefore we read that in their scattering abroad, the faithful complained that they were deprived of that ordinary benefit, saying: 
Ps. lxxiiii. ix. Danie. ix. xxiiii.  We see not our tokens: there is not a Prophet among us: there is no more any that hath knowledge. But when Christ was now not far of, there was a time appointed to Daniel to seal up the vision and the Prophet, not only that the prophecy, which is there spoken of, should be established in assured credit, but also that the faithful should learn with contented mind to want the Prophets for a time, because the fullness and closing up of all revelations was at hand.  
Now it is to be noted, that the title of commendation of Christ belongeth to these three offices. For we know that in the time of the law, as well the Prophets as priests and Kings were anointed with holy oil. For which cause the renowned name of Messiah was given to the promised Mediator. But though in deed I confess (as I have also declared in an other place,) that he was called Messiah by peculiar consideration and respect of his kingdom: yet the annointinges in respect of the office of prophet & of priest, have their place, and are not to neglected of us. Of the first of these two is express mention made in isaiah, 
Esa. ii.i.  in these words: The spirit of the Lord jehova upon me. Therefore the Lord hath anointed me, that I should preach to the meek, should bring health to the contrite in heart, should declare deliverance to captives, should publish the year of good will. etc. We see that he was anointed with the Spirit, to be the publisher and witness of the grace of the Father. And that not after the common manner: for he is severed from other teachers, that had the like office. And here again is to be noted, that he took not the anointing for himself alone, that he might execute the office of teaching, but for his whole body, that in his continual preaching of the Gospel, the virtue of the Spirit should join withal. But in the mean time this remaineth certain, that by this perfection of doctrine which he hath brought, an end is made of all prophecies: so that they do diminish his authority, that being not content with the Gospel, do patch any foreign thing unto it. For that voice which thundered from heaven, 
Mat. i●●. xvij  saying: This is my beloved Son, hear him: hath advanced him by singular privilege above the degrees of all other. Then, this ointment is poured abroad from the head unto all the membres: as it was forespoken by joel: 
joel. ij. xxviij i. Cor. i thirty Col. ij. iii.  your children shall prophecy, and your daughters shall see visions. etc. But where Paul saith, that he was given us unto wisdom: and in an other place. that in him are hidden all the treasures of knowledge and understandin he: this hath somewhat an other meaning: that is, that out of him there is nothing profitable to know, and that they which by faith perceive what he is, have comprehended the whole infiniteness of heavenly good things. For which cause he writeth in an other place: 
i Cor. two. ●●.  I have counted it precious to know nothing, but jesus Christ, and him crucified: which is most true, because it is not lawful to pass beyond the simplicity of the Gospel. And hereunto tendeth the dignity of a prophets office in Christ, that we might know that in the sum of the doctrine, which he hath taught, are contained all points of perfect wisdom.  
Now come I to his kingdom, of which were vain to speak, if the readers were not first warned, that the nature thereof is spiritual. For thereby is gathered, both to what purpose it serveth, and what it availeth us, and the whole force and eternity thereof, and also the eternity which in Daniel the angel doth attribute to the person of Christ: and again the Angel in Luke doth worthily apply to the salvation of the people. But that is also double or of two sorts, for the one belongeth to the whole body of the Church, the other is proper to every member. To the first is to be referred that which is said in the Psalm: 
Psa. lxxxix xxxvi.  I have once sworn by my holiness to David, I will not lie, his seed shall abide for ever, his seat shall be as the Sun in my sight, it shall be stablished as the Moon for ever, and a faithful witness in heaven. Neither is it doubtful, but that God doth there promise, that he will be by the hand of his son an eternal governor and defender of his Church. For the true performance of this prophecy can be found no where else but in Christ: for asmuch as immediately after the death of Solomon, the greater part of the dignity of the kingdom fell away, and was to the dishonour of the house of David conveyed over to a private man, and afterward by little and little was diminished, till at length it came to utter decay with heavy and shameful destruction. And the same meaning hath that exclamation of isaiah: Who shall show fourth his generation? 
●sa. liii. ●●ii.  For he so prnounceth that Christ shall remain alive after death, that he joineth him with his membres. Therefore, so oft as we hear that Christ is armed with eternal power, let us remember that the everlasting continuance of the Church is upholden by this support, to remain still safe among the troublesome tossings, wherewith it is continually vexed, and among the grievous and terrible motions that threaten innumerable destructions. So when David scorneth the boldness of his enemies; 
Psalm. two. xxxiiii  that go about to break the yoke of God and of Christ, and saith, that the kings and peoples raged in vain, because he that dwelleth in heaven is strong enough to break their violent assaults: he assureth the Godly of the continual preservation of the Church, and encourageth them to hope well so oft as it happeneth to be oppressed. So in an other place, when he saith in the person of God: 
Psal. ●●.  fit on my right hand, till I make thine enemies thy foot stool: he warneth us, that how many and strong enemies so ever do conspire to besiege the Church, yet they have not strength enough to prevail against that unchangeable decree of God, whereby he hath appointed his son an eternal king: whereupon it followeth, that it is impossible that the Devil with all the preparation of the world, may be able at any time to destroy the Church, which is grounded upon the eternal seat of Christ. Now for so much as concerneth the special use of every one, the very same eternal continuance ought to raise us up to hope of immortality. For we see, that whatsoever is earthly and of the world, endureth but for a time, 
job. ●viii. xxxvi.  yea and is very frail. Therefore Christ, to lift up our hope unto heaven, pronounceth that his kingdom is not of this world. Finally, when any of us heareth, that the kingdom of Christ is spiritual, let him be raised up with this saying, and let him pierce to the hope of a better life: and whereas he is now defended by the hand of Christ, let him look for the full fruit of this grace in the world to come.  
That, as we have said, the force and profit of the kingdom of Christ can not otherwise be perceived by us, but when we know it to be spiritual, appeareth sufficiently though it were but by this, that while we must live in warfare under the cross, during the whole course of our life, our estate is hard and miserable: what then should it profit us to be gathered together under the dominion of a heavenly king, unless we were certain to envy the fruit thereof out of the state of this earthly life? And therefore it is to be known, that whatsoever felicity is promised us in Christ, it consisteth not in outward commodities, that we should lead a merry and quiet life, flourish in wealth, be assured from all harms, & flow full of those delightful things that the flesh is wont to desire, but that it wholly belongeth to the heavenly life. But as in the world the prosperous & desired state of the people is partly maintained by plenty of good things and peace at home, and partly by strong forcible defences, whereby it may be safe against outward violence: so Christ also doth enrich his with all things necessary to eternal salvation of souls, and fortifieth them with strength, by which they mai stand invincible against all assaults of spiritual enemies. Whereby we gather, that he reigneth more for us than for himself, and that both within & without: that being furnished, so far as God knoweth to be expedient for us, with the gifts of the spirit, whereof we are naturally empty, we may by these first fruits perceive that we are truly joined to God unto perfect blesednesse. And then, that bearing us bold upon the power of the same spirit, we may not doubt that we shall alway have the victory against the Devil, the world, and every kind of hurtful thing. 
Luc. xvij. xxviii.  To this purpose tendeth the a unswer of Christ to the Pharisees, that because the kingdom of God is with in us, it shall not come with observation. For it is likely that because he professed that he was the same king, under whom the sovereign blessing of God was to be hoped for, they in scorn required him to show fourth his signs. But he, because they (who otherwise are to much bend to the earth) should not foolishly rest upon worldly pomps, biddeth them to enter into their own consciences, 
Ro. x●iii. xvii.  because the kingdom of God is righteousness, peace and joy in the holy ghost. Hereby we are briefly taught, what the kingdom of Christ availeth us. For, because it is not earthly or fleshly, subject to corruption, but spiritual: he lifteth us up even to eternal life, that we may patienth pass over this life in miseries, hunger, cold contempt, reproaches, and other griefs, contented with this one thing, that our king will never leave us destitute, but succour us in our necessities, till having ended our war, we be called to triumph. For such is his manner of reigning, to communicate with us all that he hath received of his father. Now whereas he armeth and furnisheth us with power, and garnisheth us with beauty & magnificens, enricheth us with wealth: hereby is ministered unto us most plentiful matter to glory upon, & also bold courage to fight without fear against the Devil, sin and death. Finally, that clothed with his righteousness, we may valiantly overcome all the reproaches of the world, and as he liberally filleth us with his gifts, so we again for our part, may bring forth fruit to his glory.  
Therefore his kingly anointing is set forth unto us, not done with oil or ointmentes made with spices, but he is called the anointed of god, because upon him hath rested the spirit of wisdom, understanding, counsel, strength and fear of God. This is the oil of gladness, wherewpth the Psalm reporteth that he was anointed above his fellows, because if there were not such excellency in him, we should be all needy and hungry. For, as it is already said, he is not privately enriched for himself, 
Ihon. iii. xxxiiii. Iho. i. xvi.  but ●o pour his plenty upon us being hungry and dry. For as it is said, that the father gave the spirit to his son, not by measure, so there is expressed a reason why, that all we should receive of his fullness, and grace for grace. Out of which fountain floweth that liberal giving, 
Eph. iiii. seven.  whereof Paul maketh mention, whereby grace is diversly distributed to the faithful, according to the measure of the gift of Christ. Hereby is that which I said, sufficiently confirmed, that the kingdom of Christ consisteth in the spirit, not in earthly delights or pomps, and therefore we must forsake the world that we may be partakers of it. 
Ih●. xxxii Lu. three xxii  A visible sign of this holy anointing was showed in the baptism of Christ, when the holy ghost rested upon him in the likeness of a dove. That the holy ghost and his gifts are meant by the word anointing, ought to seem neither novelty nor absurdity. For we are none other way quickened, specially for so much as concerneth the heavenly life: there is no drop of lively force in us, but that which the holy ghost poureth into us, which hath chosen his seat in Christ, that from thence the heavenly richesse might largely flow out unto us, whereof we are so neady. And whereas both the faithful stand invincible by the strength of their king, & also his spiritual richesses plenteously flow out unto them, they are not unworthily called Christians. But this eternity whereof we have spoken, 
i Cor. xv. xxiiii. 1. Cor. xv. xxviii.  is nothing derogate by that saying of Paul: Then he shall yield up the kingdom to God and the Father. Again▪ the son himself shall be made subject, that God may be all in all things: for his meaning is nothing else, but that in that same perfect glory, the administration of the kingdom shall not be such as it is now. For the father hath given all power to the son, that by the sons hand he may govern, cherish and sustain us, defend us under his safeguard, and help us. So while for a little time we are wavering abroad from God, Christ is the mean between God and us, by little and little to bring us to perfect conjoining with God. And truly, whereas he sitteth on the right hand of the father, that is as much in effect, as if he were called the father's deputee, under whom is the whole power of his dominion, because it is Gods will to rule and defend his Church by a mean (as I may so call it) in the person of his Son. As also Paul doth expound it in the first chapter to the Ephesians, that he was set at the right hand of the father, to be the head of the Church, which is his body. And to no other meaning tendeth that which he teacheth in an other place, 
Phi. ii.ix.  that there is given him a name above all names, that in the name of jesus all knees should bow, and all tongues confess that it is to the glory of God the Father. For even in the same words also he setteth out in the kingdom of Christ an ordre necessary for our present weakness. So Paul gathereth rightly, that God shall then be by himself the only head of the church, because Christ's office in defending of the Church, shall be fulfilled. For the same reason the Scripture commonly calleth him Lord, because his Father did set him over us to this end, to exercise his own lordly power by him. For thought there be many lordships in the world, yet is there to us but one God the father, of whom are all things and we in him, and one Lord Christ, by whom are all things and we by him, saith Paul. Whereupon is rightly gathered that he is the self same God, 
Esa. xxx●●● xx●●  which by the mouth of isaiah affirmed himself to be the king and the lawmaker of the Church. For though he do every where call all the power that he hath, the benefit and gift of the Father, yet he meaneth nothing else, but that he reigneth by power of God: because he hath therefore put on the parsonage of the Mediator, that descending from the bosom and incomprehensible glory of the father, he might approach nigh unto us. And so much more rightful it is, that we be with all consent prepared to obey, and that with great cheerfulness we direct our obediences to his commandment. For as he joineth the offices of king and pastor toward them that willingly yield themselves obedient: so on the other side we hear that he beareth an iron sceptre, 
Psa. i●. ●●. Psa. ●x. ●x.  to break and bruise all the obstinate like potter's vessels: we hear also that he shall be the judge of nations, to cover the earth with dead corpses, and to overthrow the height that standeth against him. Of which thing there are some examples seen at this day: but the full proof thereof shall be at the last judgement, which may also properly be accounted the last act of his kingdom.  
Concerning his Preesthoode, thus it is briefly to be holden, that the end and use of it is, that he should be a Mediatore pure from all spot, that should by his holiness reconcile us to God. But because the just curse possesseth the entry, and God according to his office of judge is ●ente against us, it is necessary that some expiation be used, that he being a priest may procure favour for us, to appease the wrath of God. Wherefore, that Christ might fulfil this office, it behoved that he should come fourth with a sacrifice. For in the law it was not lawful for the priest to enter into the sanctuary without blood, that the faithful might know, that though there were a priest become mean for us to make intercession, yet God could not be made favourable to us before that our sins were purged. Upon which point the Apostle discourseth largely in the epistle to the hebrews, from the seventh chapter almost to the end of the tenth. Butte the sum of all cometh to this effect, that the honour of preestehoode can be applied to none but to Christ, which by the sacrifice of his death hath wiped away our guiltiness, and satisfied for our sins. But how weighty a matter it is, we are informed by that solemn oath of God, 
Ps. ●x. iiii  which was spoken without repentance: Thou art a priest for ever, according to the order of Melchisedech. For without doubt his will was to establish the principle point, which he knew to be the chief joint whereupon our salvation hanged. For, as it is said, there is no way open for us or for our prayers to God, unless our filthiness being purged, the priests do sanctify us and obtain grace for us, from which the uncleanness of our wicked doings & sins doth debar us. So do we see, that we must begin at the death of Christ, that the efficacy & profit of his Preesthoode may come unto us. Of this it followeth that he is an eternal intercessor, by whose mediation we obtain favour, where upon again ariseth not only affiance to pray, but also quietness to godly consciences, while they safely lean upon the fatherly tenderness of God, and are certainly persuaded that it pleaseth him whatsoever is dedicated to him by the Mediator. But whereas in the time of the law, God commanded sacrifices of beasts to be offered to him: there was an other and a new ordre in Christ, that one should be both the sacrificed host, and the priest: because there neither could be found any other meet satisfaction for sins, nor any was worthy so great honour to offer up to God his only begotten son. Now Christ beareth the person of a priest, not only by eternal mean of reconciliation to make the Father favourable & merciful unto us, but also to bring us into the fellowship of so great ●n honour. For we that are defiled in ourselves, yet being made priests in him do offer up ourselves, 
reve. i. vi.  and all ours to God, and do freely enter into the heavenly sanctuary, that all the sacrifice of prayer and praise that come from us, may be acceptable and sweet smelling in the sight of God. And thus far doth that saying of Christ extend: For their sakes I sanctify myself: 
Io. xvij. xv  because, having his holiness poured upon us, in as much as he hath offered us with himself to his father, we that otherwise do stink before him, do please him as pure and clean, yea and holy. hereunto serveth the anointing of the sanctuary, whereof mention is made in Daniel. 
Dani. ix. xxiv.  For the comparison of contrariety is to be noted between this anointing, and that shadowish anointing that then was in use: as if the Angel should have said, that the shadows being driven away, there should be a clear priesthood in the person of Christ. And so much more detestable is their invention, which not contented with the sacrifice of Christ, have presumed to thrust in themselves to kill him: which is daily enterprised among the Papists, where the Mass is reckoned a sacrificing of Christ.   

The xvi Chapter. How Christ hath fulfilled the office of Redeemer, to purchase salvation for us, Wherein is entreated of his Death, and Resurrection, and his Ascending into Heaven.  
ALL that we have hitherto said of Christ, is to be directed to this mark, that being damned, dead, and lost in ourselves, we may seek for righteousness, deliverance, life and salvation in him: as we be taught by that notable saying of Peter, 
Act. ii●i. xii.  that there is none other name under heaven given to men where in there must be saved. Neither was the name of jesus given him unadvisedly, or at chaunsable adventure, or by that will of men, but brought from heaven by the Angel the publysher of God's decree, and with a reason also assigned: because he was sent to save the people from their sins. 
Mat. i. xii. Lu. xxxi.  In which words that is to be noted, which we have touched in an other place, that the office of redeemer was appointed him, that he should be our saviour: butt in the mean time our redemption should be but unperfect, unless he should by continual proceedings convey us forward to the uttermost mark of salvation. Therefore, so soon as we serve never so little from him, our salvation by little and little vanisheth away, which wholly resteth in him: so that all they wilfully spoil themselves of all grace, that rest not in him. And that admonition of bernard is worthy to be rehearsed, 
Ber. in. can. sermo. 15.  that the name of jesus is not only light, but also meat, yea and oil also, without which all the meat of the soul is dry, and that it is also salt without the seasoning, whereof all that is set before us is unsavoury. Finally, that it is honey in the mouth, melody in the ear, and joyfulness in the heart, and also medicine, and that whatsoever is spoken in disputation is unsavoury, but where this name soundeth. But here it behoveth to weigh diligently, how salvation is purchased by him for us: that we may not only be persuaded that he is the author of it, but also embracing such things as are sufficient to the steadfast uphold in of our faith, we may refuse all such things as might draw us away hither or thither. For sith no man can descend into himself, and earnestly consider what he is, but feeling God angry and bend against him, he hath need carefully to seek a mean and way to appease him, which demandeth satisfaction: there is no common assuredness required, because the wrath & curse of God lieth alway upon sinners, till they be lose from their gyltenesse: who, as he is a righteous judge, suffereth not his law to be broken without punishment, but is ready armed to revenge it.  
But before we go any further, it is to be seen by the way, how it agreeth together, that God which prevented us with his mercy, was our enemy until he was reconciled to us by Christ. For how could he have given us in his only begotten Son a singular pledge of his love, unless he had already before that embraced us with his free favour? Because therefore here ariseth some seeming of contrariety, I will first undo this knot. The holy ghost commonly speaketh after this manner in the Scriptures, 
Rom. u.x.  that God was enemy to men, till they were restored into favour by the death of Christ: 
Gal. iii. x. Col. i. xxi.  that they were accursed till their iniquity was purged by his sacrifice: that they were severed from God, till they were received into a conjoininge by his body. Such manner of phrases are applied to our capacity, that we may the better understand how miserable and wretched our estate is being out of Christ. For if it were not spoken in express words, that the wrath and vengeance of God, and everlasting death did rest upon us, we would less acknowledge how miserable we should be without God's mercy, and would less regard the benefit of deliverance. As for example. If a man hear this spoken to him: If God, at such time as thou wast yet a sinner, had hated thee, and cast thee away as thou hadst deserved, thou shouldest have suffered horrible destruction: but because he hath willingly & of his own free kindness kept the in favour, and not suffered thee to be estranged from him, he hath so delivered thee from that peril: truly he will be moved with, and in some part feel how much he oweth to the mercy of God. Butte if he hear on the other side that which the Scripture teacheth, that he was by sin estranged from God the heir of wrath, subject to the curse of eternal death, excluded from all hope of salvation, a stranger from all blessing of God, the bondslave of Satan, captive under the yoke of sin. Finally, ordained unto and already entangled with horrible destruction, that in this case Christ became an intercessor to entreat for him, that Christ took upon him & suffered the punishment which by the just judgement of God did hang over all sinners, that he hath purged with his blood those evils that made them hateful to God, that by this expiation is sufficient satisfaction and sacrifice made to God the father: that by this intercessor his wrath was appeased: that within this foundation resteth the peace between God and men: that upon this bond is contained his good will toward them: shall not he be so much the more moved with these, as it is more lively represented, out of how great misery he hath been delivered? In a sum: because our mind can neither desirously enough take hold of life in the mercy of God, nor receive it with such thankfulness as we ought, but when it is before stricken and thrown down with the fear of the wrath of God and dread of eternal death, we are so taught by holy Scripture, that without Christ we may see God in manner wrathfully bend against us, and his hand armed to our destruction: & that we may embrace his goodwill and fatherly kindness no otherwhere, but in Christ.  
And although this be spoken according to the weakness of our capacity, yet is it not falsely said. For God which is the highest righteousness, can not love wickedness which he seeth in us all. Therefore we all have in us that, which is worthy of the hatred of God. Therefore in respect of our corrupted nature, and then of evil life added unto it, truly we are all in displeasure of God, guilty in his sight, and borne to damnation of hell. But because the Lord will not lose that which is his in us, he findeth yet somewhat that he of his goodness may love. For howsoever we be sinners by our own fault, yet we remain his creatures. howsoever we have purchased death to ourselves, yet he made us unto life. So is he moved by mere and free loving of us, to receive us into favour. But sith there is a perpetual and unappeasable disagreement between righteousness and iniquity, so long as we remain sinners, he can not receive us wholly. Therefore, that taking a way all matter of disagreement, he might wholly reconcile us unto him, he doth by expiation set forth in the death of Christ, take away whatsoever evil is in us, that we, which before wear unclean and unpure, may now appear righteous and holy in his sight. Therefore God the Father doth with his love prevent and go before our reconciliation in Christ: 
i. Ih. iiii. xxix  yea, because he first loved us, therefore he afterward doth reconcile us unto himself. But because, until Christ with his death come to succour us, there remaineth wickedness in us, which deserveth God's indignation, and is accursed & damned in his sight: therefore we are not fully and firmly joined to God, until Christ do join us. Therefore if we will assure ourselves to have God made well pleased and favourable unto us, we must fasten our eyes and minds upon Christ only: as in deed we obtain by him only, that our sins be not imputed to us, the imputing whereof, draweth with it the wrath of God.  
And for this reason Paul saith, that the same love, wherewith God embraced us before the creation of the world, was stayed & grounded upon Christ. These things are plain & agreeable with the scripture, & do make those places of Scripture to accord very well together, where it is said: 
Ihon. iii. xvi. Rom. u.x.  that God declared his love toward us in this, that he gave his only begotten son to death: and yet that he was our enemy till he was made favourable again to us by the death of Christ. But that they may be more strongly proved to them that require the testament of the old Church, I will allege one place of Augustine, where he teacheth the very same that we do. 
Tract. in evang. lo. 1.10.  The love of God (saith he) is incomprehensible and unchangeable. For he began not to love us, sins the time that we wear reconciled to him by the blood of his son. But before the making of the world he loved us, even before that we wear any thing at all, that we might also be his children with his only begotten Son. Therefore whereas we are reconciled by the death of Christ, it is not so to be taken as though the Son did therefore reconcile us unto him, that he might now begin to love us whom he hated before: but we are reconciled to him that already loved us, to whom we wear enemies by reason of sin. An whether this be true or no that I say, 
Ro. u.viij.  let the Apostle b●are witness. He doth commend (saith he) his love toward us, because when we were yet sinners. Christ died for us. He therefore had a love to us, even then when we wear enemies to him and wrought wickedness. Therefore after a marvelous and divine manner he loved us, even then when he hated us. For he hated us in that we wear such as he had not made us, and because our wickedness had on every side wasted away his work, he knew how in every one of us, both to hate that which we ourselves had made, and to love that which he had made. These be the words of Augustine.  
Now where it is demanded, how Christ hath done away our sins, and taken away the strife between us and God, and purchased such righteousness as might make him favourable and well willing toward us: it may be generally answered, that he hath brought it to pass by the whole course of his obedience. Which is proved by the testimony of Paul. 
Ro. v. nineteen.  As by one man's offence many were made sinners, so by one man's obedience we are made righteous. And in an other place he extendeth the cause of the pardon that delivereth us from the curse of the law, 
Gal. iiii. iiij. Mat. iii. xxv.  to the whole life of Christ, saying: When the fullness of time was come, God sent his son made of a woman, subject to the law, to redeem them that were under the law: And so affirmed that in his very baptism was fulfilled one part of righteousness, that he obediently did the commandment of his father. Finally, from the time that he took upon him the person of a servant, he began to pay the ransom to redeem us. Butte the Scripture to set out the manner of our salvation more certainly, 
Mat. x. xviv.  doth ascribe this as peculiar and properly belonging to the death of Christ. He himself pronounced that he gave his life to be a redemption for many. 
Rom. iiij. xxv. Ihon. i. xxix.  Paul teacheth that he died for our sins. John the baptist cried out that Christ came to take away the sins of the world, because he was the Lamb of God. In an other place Paul saith, 
Rom. iij. Rom. v. i. Cor. u.xxi.  that we are justified freely by the redemption that is in Christ, because he is set forth the reconciler in his own blood. Again, that we are justified in his blood, and reconciled by his death. Again▪ He that knew no sin, was made sin for us, that we might be the righteousness of God in him. I will not recite all the testimonies, because the mimbre would be infinite, and many of them must be hereafter alleged in their order. Therefore in the sum of belief, which they call the Apostles creed, it is very orderly passed immediately from the birth of Christ to his death and resurrection, wherein consisteth the sum of perfect salvation. And yet is not the rest of his obedience excluded, which he performed in his life: 
●hi. i. seven.  as Paul comprehendeth it wholly from the beginning to the end in saying, that he abaced himself, taking upon him the form of a servant, & was obedient to his father to death, even the death of the cross. And truly even in the same death his willing submission hath the first degree, because the sacrifice, unless it had been willingly offered, 
●●on. x. xv  had nothing profited toward righteousness. Therefore, where the Lord testified, that he gave his soul for his sheep, he expressly addeth this, no man taketh it away from my ●elfe. According to that which meaning, isaiah saith, 
Esa. seven. John. xviij. iiii. Mat. xxvij ij.  that he held his peace like a lamb before the shearer. And the history of the Gospel rehearseth, that he went forth and met the soldiers, and before Pilate he left defending of himself, and stood still to yield himself to judgement to be pronounced upon him. But that not without some strife: for both he had taken our infirmities upon him, and it behoved that his obedience to his father, should be this way tried. And this was no slender show of his incomparable love toward us, to wrestle with horrible fear, & in the midst of these cruel torments, to cast away all care of himself, that he might provide for us. And this is to be believed, that there could no sacrifice be well offered to God any otherwise, but by this that Christ forsaking all his own affection, did submit and wholly yield himself to his fathers will. 
Heb. x.u. Psa. xl. ix.  For proof whereof, the Apostle doth fyttly allege that testimony of the Psalm: In the book of the law it is written of me, that I may do thy will, O God. I will, & thy law is in the midst of my heat. Then I said: Lo, I come. But because trembling consciences find no rest but in sacrifice and washing whereby sins are cleansed: therefore for good cause we are directed thither, and in the death of Christ is a appointed for us the matter of life. Now forasmuch as by our own guiltiness, curse was due unto us, before the heavenly judgement seat of God, therefore first of all is recited how he was condemned before Ponce Pilate presidente of jury: that we should know that the punishment whereunto we were subject, was justly laid upon us. We could not escape the dreadful judgement of God: Christ, to deliver us from it, suffered himself to be condemned before a mortal man, yea a wicked and heathen man. For the name of the precedent is expressed not only to procure credit to the history, but that we should learn that which isaiah teacheth, 
Esa. liij.ix.  that the chastisement of our peace was upon him, and that by his stripes we wear healed. For to take away our damnation, every kind of death sufficed not for him to suffer, but to satisfy our redemption, one special kind of death was to be chosen, wherein both drawing away our damnation to himself, and taking our giltynesse upon himself, he might deliver us from them both. If he had been murdered by thieves, or had been ragyngly slain in a commotion of the common people: in such a death there should have been no appearance of satisfaction. But when he was brought to be arraigned before the judgement seat, when he was accused and pressed with witnesses against him, & by the mouth of the judge condemned to die: by these tokens we understand, that he did bear the person of a guilty man and of an evil doer. And here are two things to be noted, which both were afore spoken by the prophecies of the Prophets, and do bring a singular comfort and confirmation of faith. For when we hear that Christ was sent from the judges seat to death, and was hanged among thieves, we have the fulfilling of that prophecy which is alleged by the Evangelist. He was accounted among the wicked. 
〈◊〉 liij. xi● Mar. xv. xv●●●.  And why so● even to take upon him the stead of a sinner, not a man righteous or innocent, because he suffered death not for cause of innocency, but for sin. On the other side when we hear that he was acquitted by the same mouth whereby he was condemned, for Pilate was compelled openly more than once to bear witness of his innocency: let that come in our mind which is in the other Prophet: 
Ps. lxij. v  that he repaid that which he had not taken away. And so we shall behold the person of a sinner and evil doer represented in Christ: and by the open appearance of his innocency it shall become plain to see, that he was charged rather with others offence than his own. He suffered therefore under Ponce Pilate, and so by the solemn sentence of the Precedent, 
Ih. xviii. xxxviij.  was reckoned in the number of wicked doers: but yet not so, but that he was by the same judge at the same time pronounced righteous, when he affirmed that he found no cause of condemnation in him. This is our acquittal, that the giltynesse which made us subject to punishment, is removed upon the head of the son of God. For this setting of the one against the other, we ought principally to hold fast, least we tremble & be careful all our life long, as though the just vengeance of God did hang over us, which the son of God hath taken upon himself.  
Byside that, the very manner of his death is not without a singular mystery. The Cross was accursed, not only by opinion of men, but also by decree of the law of God. Therefore when Christ was lifted up to the Cross, he made himself subject to the curse. And so it behoved to be done, that when the curse was removed from us to him, we might be delivered from all curse that for our sins was prepared for us, or rather did already rest upon us. Which thing was also by shadow expressed in the law. For the sacrifices and satisfactory oblations that were offered for sins, were called Ashemoth: Which word properly signifieth sin itself. By which figurative change of name, the holy ghost meant to show, that they were like unto cleansing plasters to draw out to themselves, and bear the curse due to sins. But that same which was figuratively represented in the sacrifices of Moses, is in deed delivered in Christ the original pattern of all the figures. Wherefore he▪ to perform a perfect expiat●o, 
Esa. liij.u. &. xxi.  gave his own soul to be an ashame, that is a satisfactory oblation as the Prophet calleth it, upon the which our filled and punishment might be cast, and so cease to be imputed to us. The Apostle testifieth the same thing more plainly where he teacheth, 
ij. Cor. u.xxi.  that he which knew no sin, was by his father made sin for us, that we might be made the righteousness of God in him. For the son of God being most clean from all fault, did yet put upon him the reproach and shame of our iniquities, and on the other side covered us with his cleanness. 
Rom. viij. iij.  It seemeth that he meant the same, when he speaketh of sin, that sin was condemned in his flesh. For the father destroyed the force of sin, when the curse thereof was removed and laid upon the flesh of Christ. It is therefore declared by this saying, that Christ was in his death offered up to his father for a satisfactory sacrifice, that the whole satisfaction for sin being ended by his sacrifice, we might cease to dread the wrath of God. Now is it plain, 
Es. liij. vi.  what that saying of the Prophet meaneth, that the iniquities of us all were laid upon him, that is, that he intending to wipe away the filthiness of our iniquities, was himself as it were by way of interchanged imputation, covered with them. Of this, the cross whereunto he was fastened was a token, as the Apostle testifieth. 
Gala. iij. xiij. Deu. xxvij. xxvi.  Christ (sayeth he) redeemed us from the curse of the law, when he was made a curse for us. For it is written: Accursed is every one that hangeth on the tree: that the blessing of Abraham might in Christ come to the Gentiles. And the same had Peter respect unto, where he teacheth that Christ did bear our sins upon the tree. 
i Pet. ij. xxv●●.  Because by the very token of the curse we do more plainly learn that the burden wherewith we wear oppressed was laid upon him. And yet it is not so to be understanded, that he took upon him such a curse, wherewith himself was overladen, but rather that in taking it upon him, he did tread down, break and destroy the whole force of it. And so faith conceiveth acquittal in the condemnation of Christ, and blessing in his being accursed. Wherefore Paul doth not without a cause honourably reports the triumph that Christ obtained to himself on the cross, as if the cross which was full of shame, had been turned into a Chariot of triumph. 
Col. ij. nineteen.  For he saith, that the hand writing which was against us, was fastened to the cross, and the Princely powers were spoiled and led openly. 
Hebr. ix. xv●j.  And no marvel: because (as the other Apostle testifieth) Christ offered up himself by the eternal spirit. And thereupon proceeded that turning of the nature of things. But that these things may take steadfast root, and be thoroughly settled in our hearts, let us alway think upon his sacrifice and washing. For we could not certainly believe that Christ was the ransom, redemption, and satisfaction, unless he had been a sacrificed host. And therefore there is so often mention made of blood, where the Scripture showeth the manner of our redeeming. Albeit the blood of Christ that was shed, served not only for sacrifice, but also in steed of washing, to cleanse away our filthiness.  
It followeth in the Crede, that he was dead and buried. Where again it is to be seen, how he did everywhere put himself in our stead, to pay the price of our redemption. Death held us bound under his yoke, Christ in our stead did yield himself into the power of death, 
Heb. ij.ix.  to deliver us from it. This the Apostle meaneth where he writeth, that he tasted of death for all men. For he by dying brought to pass that we should not die, or (which is all one) by his death he did redeem life for us. But in this he differed from us, that he gave himself to death as it were to be devoured, not that he should be swallowed up with the gulfs of it, but rather that he should swallow up it, of which we should have been presently swallowed: that he gave himself to death to be subdued, not that he should be oppressed with the power thereof, but rather that he should overthrow death which approached near us, yea and had already beaten us down and triumphed upon us. 
Heb. ij. nineteen.  Finally, that by death he might destroy him that had the power of death, that is the Devil: and might deliver them that by fear of death were all their life long subject to bondage. This is the first fruit that his death did bring us. An other is, that by enterpartening of himself with us, he mortifieth our earthly membres, that they should no more hereafter use their own works: and killeth our old man, that it should no more live and bear fruit. And to the same purpose pertaineth his burial, that we being partakers thereof, should also be buried to sin. 
Gal. ij. nineteen &. ix. xiiii.  For when the Apostle teacheth that we are graffed into the likeness of the death of Christ, and buried with him to the death of sin, that by his cross the world was crucified to us, and we to the world, that we are dead together with him: he doth not only exhort us to express the example of Christ's death, 
Col. iii. iii.  but he declareth that there is such effectualness in it, as aught to appear in all Christians, unless they will make his death unprofitable and fruitless. Therefore in the death and burial of Christ, there is offered us a double benefit to be enjoyed, that is deliverance from death, whereunto we wear become bond, and the mortifying of our flesh.  
But it is not meet to overpass his going down to the hells, wherein is no small importance to the effect of redemption. For although it appeareth by the writings of the old fathers, that that part which is read in the Crede was not in old time so much used in the Churches: yet in entreating of the sum of our doctrine, it is necessary that it have a place allowed it, as a thing that containeth a very profitable and not to be despised mystery of a right weighty matter. And there are also some of the old writers that do not leave it out. Whereby we may guess, that it was after a certain time added, and did not presently but by little and little grow in use in the Churches. But this certainly is out of question, that it proceeded of the common judgement of all the godly: For as much as there is none of the Fathers that doth not in his writings make mention of Christ's going down to the hells, although after diverse manner of exposition. But by whom, or at what time it was first added, maketh little to the purpose. But rather in the Crede this is to be taken heed unto, that we therein certainly have a full and in all points perfect sum of our faith, whereinto nothing may be thrust, but that which is taken out of the most pure word of God. Now if any will not for precise curiosity admit it into the Crede, yet shall it straight way be made to appear plainly, that it is of so great importance to the sum of our redemption, that if it be left out, there is lost a great part of the fruit of the death of Christ. There are again some that think, that there is no new thing spoken in this article, but that in other words the same thing is repeated which was spoken before of his burial: for asmuch as the word Infernum, hell, is in the Scripture oftentimes used for the grave. I grant that to be true which they allege of the signification of the word, that Hell is oftentimes taken for the grave: but there are against their opinion two reasons, by which I am easily persuaded to dissent from them. For what an idleness were it, when a thing not hard to understand, hath once been set out in plain and easy words, afterward with darker implication of words rather to point toward it than to declare it. For when too manners of speaking that express one thing be joined together, it behoveth that the later be an exposition of the former. But what an exposition were this, if a man should say thus: Whereas it is said that Christ was buried, thereby is meant that he went down to hell? Again, it is not likely that such a superfluous vain repetition could have crept into this abrigement, where in the chief points of our faith are summarily noted in as few words as was possible. And I doubt not that so many as shall have somewhat diligently weighed the matter itself, will easily agree with me.  
Some expound it otherwise, and say, that Christ went down to the souls of the fathers that died in the time of the law, to carry them tidings, that the redemption was performed, and to deliver them out of the prison wherein they were kept enclosed: and to the proof hereof they do wrongfully draw testimonies out of the Psalm, 
Psa. x. xvi.  that he broke the brazen gates and iron bars. Again out of Zacharie, 
Zaca x.xi.  that he redeemed them that were bound, out of the pit wherein was no water. But whereas the Psalm speaketh of their deliverances that in far countries are cast captive into bonds, and Zacharie compareth the babylonical overthrow, wherein the people was oppressed, to a dry pit or bottomless depth, and there withal teacheth that the salvation of the whole Church is as it were a coming out of the deep hells. I wot not how it is come to pass, that they which came after, thought that there was a certain place under the earth whereunto they have feigned the name of Limbus. But this fable, although they were great authors, & at this day many do earnestly defend it for a truth: is yet nothing else but a fable. For, to enclose the souls of dead men as in a prison, is very childish. And what need was it that Christ's soul should go down the there to set them at liberty? I do in deed willingly confess, that Christ shined to them by the power of his spirit, that they might know that the grace which they had only tasted of by hope, was then delivered to the world, And to this purpose may the place of Peter be probably applied, where he sayeth, that Christ came & preached to the spirits that were in a dungeon or prison, as it is commonly translated. 
i Pet. iij. nineteen.  For the very process of the text leadeth us to this, that the faithful which were dead before that time, were partakers of the same grace that we were: because he doth thereby amplify the force of Christ's death, for that it pierced even to the dead, when the godly souls enjoyed the present sight of that visitation which they had carefully looked for: on the other side it did more plainly appear to the reprobrate that they were excluded from all salvation. But whereas Peter in his saying maketh no distinction between them, that is not so to be taken, as though he mingled together the godly and ungodly without difference: but only he meant to teach that generally they both had one common feeling of the death of Christ.  
But concerning Christ's going down to the hells, beside the consideration of the Crede, we must seek for a more certain exposition, and we assuredly have such a one out of the word of God, as is not only holy and godly, but also full of singular comfort. Christ's death had been to no effect, if he had suffered only a corporal death: but it behoved also that he should feel the rigour of God's vengeance: that he might both appease his wrath and satisfy his just judgement. For which cause also it behoved that he should as it were hand to hand wrestle with the armies of the hells and the horror of eternal death. We have even now alleged out of the Prophet that the chastisement of our peace was laid upon him: 
Esa. liij.u.  that he was stricken of his father for our sins, and browsed for our infirmities. Whereby is meant, that he was put in the stead of wicked doers, as surety and pledge, yea and as the very guilty person himself, to able and suffer all the punishments that should have been laid upon them: this one thing excepted, 
Act. two. xxiv.  that he could not be holden still of the sorrows of death. Therefore it is no marvel if it be said that he went down to the hells, sith he suffered that death wherewith God in his wrath striketh wicked doers. And their exception is very fond, yea and to be scorned, which say, that by this exposition the order is perverted, because it were an absurdity to set that after his burial which went before it. For after the setting forth of those things that Christ suffered in the sight of men, in very good order followeth that invisible and incomprehensible judgement which he suffered in the sight of God: that we should know that not only the body of Christ was given to be the price of our redemption, but that there was an other greater and more excellent price paid in this, that in his soul he suffered the terrible torments of a damned and forsaken man.  
According to this meaning doth Peter say, that Christ rose again having loosed the sorrows of death, 
〈◊〉. two. xx●i●.  of which it was impossible that he should be holden, or overcome. He doth not name it simply death; but he expresseth that the son of God was wrapped in the sorrows of death, which proceed from the curse and wrath of God, which is the original of death. For how small a matte● had it been, carelessly and as it were, in sport to come forth to suffer death▪ But this was a true proof of his infinite mercy, not to shun that death which he so sore trembled at. And it is no doubt that the same is the Apostles meaning to teach, in the Epistle to the Hebrews, where he writeth: 
job. v. seven  that Christ was heard of his own Fear: some translate it Reverence or piety, but how unfitly, both the matter itself, and the very manner of speaking proveth. Christ therefore praying with tears and mighty cry, is heard of his own fear: not to be free from death, but not to be swallowed up of death as a sinner: because in that place he had but our person upon him. And truly there can be imagined no more dreadful bottomless depth, than for a man to feel himself forsaken and enstranged from God, and not to be heard when he calleth upon him, even as if God himself had conspired to his destruction. Even thither we see that Christ was thrown down, so far that by enforcement of distress he was compelled to cry out: 
Ps. xxij. ●i. Mat. xx●ij. x●●●.  My God, my God, why hast thou forsaken me? For whereas some would have it taken, that he so spoke rather according to the opinion of other, than as he felt in himself: that in no case probable, for asmuch as it is evident, that this saying proceeded out of the very anguish of the bottom of his heart. Yet do we not mean thereby, that God was at any time his enemy or angry with him. For how could he be angry with his beloved son, upon whom his mind rested? 
Vide cyril. lib. 2. de recta fide ad Regin.  Or how could Christ by his intercession appease his father's wrath toward other, having him hatefully bent against himself? But this is our meaning: that he suffered the grievousness of God's rigour, for that he being stricken and tormented with the hand of God, did feel all the tokens of God when he is angry and punisheth. 
Lib. 4. de Trin.  Whereupon hilary argueth thus, that by this going down we have obtained this, that death is slain. And in other places he agreeth with our judgement, 
Lib. 1. & Lib. 3.  as where he saith. The cross, death, and hells are our life. Again in an other place. The son of God is in the hells, but man is carried up to heaven. But why do I allege the testimony of a private man, when the Apostle affirmeth the same, rehearsing this for a fruit of his victory, that they were delivered which wear by fear of death all their life long subject to bondage? It behoved therefore, that he shall overcome that fear, that naturally doth continually torment and oppress all mortal men: which could not be done but by fighting with it. Moreover, that his fear was no common fear or conceived upon a slender cause, shall by and by more plainly appear. So by fighting hand to hand with the power of the devil, with the horror of death, with the pains of the hells it came to pass, that he both had the victory of them, and triumphed over them, that we now in death should no more fear those things, which our Prince hath swallowed up.  
Here some lewd men, although unlearned, yet rather moved by malice than by ignorance, cry out that I do a heinous wrong to Christ, because it was against conveniency of reason, that he should be fearful for the salvation of his soul. And then they more hardly enforce this cavillation with saying, that I ascribe to the son of God desperation, which is contrary to faith. First they do but maliciously move controversy of Christ's fear and trembling, which the Evangelists do so plainly report. For a little before that the time of his death approached, he was troubled in spirit, and passioneth with heaviness, and at his very meeting with it, he began more vehemently to tremble for fear. If they say that he did but counterfeit, that is to foul a shift. We must therefore, as Ambrose truly teacheth, boldly confess the sorrowfulness of Christ, unless we be a shamed of his cross. And truly if his soul had not been partaker of pain, he had been only a redeemer for bodies. But it behoved that he should wrestle, to raise up them that lay thrown down. And his heavenly glory is so nothing appeired thereby, that even herein gloriously shineth his goodness which is never sufficiently praised, that he refused not to take our weaknesses upon him. From whence is also that comfort of our anguishes and sorrows, which the Apostle setteth before us: that this Mediator did feel our infirmities, that he might be the more earnestly bent to secure us in misery. They say: that that thing which is evil of itself, 
Hebr. iiii. xv.  is unworthily ascribed to Christ. As though they were wiser than the spirit of God, which joineth these two things together, that Christ was in all things tempted as we are, and yet that he was without sin. Therefore there is no cause that the weakness of Christ should make us afraid, whereunto he was not by violence or necessity compelled, but by mere love of us and by mercy was led to submit himself. And what so ever he of his own will suffered for us, diminisheth nothing of his power. But in this one point are these backebiters deceived, that they do not perceive in Christ an infirmity clean and free from all fault and spot, because he kept himself within the bounds of obedience. For whereas there can be found no moderation in our corrput nature, where all our affections do with troublesome violence exceed all measure, they do wrong to measure the form of God by that standard. But when man was in his uncorrupted state, then there was a moderation having force in all his affections. to restrain excess. Whereby, he might well be that he was like unto us in sorrow, dread, and fearfulness, & yet that by this mark he differed from us. Being so confuted, they leap to an other cavillation, that though Christ feared death, yet he feared not the curse and wrath of God from which he knew himself to be safe. But let the godly readers weigh how honourable this is for Christ, that he was more tender and more fearful than the most part of the very rascal sort of men. thieves & other evil doers do obstinately hast to death, many do with haute courage despise it: some other do midly suffer it. But what constancy or stout courage were it, for the son of God to be astonished & in a manner stricken dead with fear of it? For even that which among the common sort might be accounted miraculous, is reported of him, that for vehemency of grief, very drops of blood did fall from his face. Neither did he this to make a show to the eyes of other, but when in a secret corner whether he was gone out of company, he groaned unto his father. And this putteth it out of all doubt, the it was needful that he should have Angels to come down from heaven to relieve him with an unwonted manner of comforting. How shameful a tenderness, as I said, should this have been, to be so far tormented for fear of common death, as to melt in bloody sweat, and not to be able to be comforted but by sight of Angels? What? doth not that prayer thrice repeated, (Father, 
Mat. xxvi. ●xxix  if it be possible, let this cup depart from me) proceeding from an incredible bitterness of heart, show that Christ had a more cruel and harder battle than with common death? Whereby appeareth that those triflers against whom I now dispute, do boldly babble upon things that they know not, because they never earnestly considered what it is, or of how great importance it is that we be redeemed from the judgement of God. But this is our wisdom, well to understand how dear our salvation did cost the son of God. Now if a man should ask me, if Christ went then down to hell, when he prayed to escape that death: I answer, that then was the beginning of it: whereby may be gathered, how grievous and terrible torments he suffered, when he knew himself to stand to be arraigned for our cause before the judgement seat of God. But although for a moment of time, the divine power of the spirit did hide itself, to give place to the weakness of the flesh: yet must we know, that the tentation by feeling of sorrow and fear was such as was not against faith. And so was that fulfilled which is in the Sermon of Peter, 
Act. ij. xxiv.  that he could not be holden of the sorrows of death, because when he felt himself as it were forsaken of God, yet he did nothing at all serve from the trust of his goodness. Which is proved by that his notable calling upon God, 
 when for extremity of pain he cried out, My God, my God, why hast thou forsaken me? For though he was above measure grieved yet he cesseth not to call him his God, of whom he crieth out that he was forsaken. Moreover hereby is confuted as well the error of Apollinaris, as theirs that were called Monothelites. Apollinaris feigned that Christ had an eternal spirit in stead of a soul, so that he was only but half a man. As though he could cleanse our sins any other way, but by obeying his father. But where is the affection or will of obedience but in the soul? which soul of his we know was troubled for this purpose, to drive away fear, and bring peace and quietness to our soul. Again, for confusion of the Monothelites, we see how now he willed not that thing according to his nature of manhood, which he willed according to his nature of godhead. I omit to speak how he did subdue the aforesaid fear with a contrary affection. 
joh. xii. xxvii  For herein is a plain show of contrariety. Father deliver me from this hour. But even herefore I came even into this hour. Father glorify my name. In which perplexity yet was there no such outrage in him as is seen in us, even then when we must of all endeavour to subdue ourselves.  
Now followeth his resurrection from the dead, without which all that we have hitherto, were but unperfect. For sith there appeareth in the cross, death, & burial of Christ nothing but weakness: faith must pass beyond all those things, that it may be furnished with full strength. Therefore although we have in his death a full accomplishment of salvation, because by it both we are reconciled to God, and his just judgement is satisfied, and the curse taken away, and the penalty fully paid: yet we are said to be regenerate into a living hope, not by his death, 
i Pet. i iii.  but by his rising again. For as he in rising again rose up the vanquisher of death, so the victory of our faith consisteth in the very resurrection: but how this is, is better expressed in the words of Paul. 
Rom. iiij. xxv.  For he saith, that Christ died for our sins, and was raised up again for our justification: as if he should have said: that by his death sin was taken away, and by his rising again righteousness was renewed and restored. For how could he by dying deliver us from death if he himself had lain still overcome by death? Now could he have gotten victory for us, if himself had been vanquished in fight? Wherefore we do so part the matter of our salvation between the death and resurrection of Christ, that by his death we say sin was taken away and death destroyed, and by his resurrection righteousness was repaired, and life raised up again: but so that by mean of his resurrectoin, his death doth show forth her force and effect unto us. Therefore Paul affirmeth, that in his very resurrection he was declared the son of God, because then at last he uttered his heavenly power, which is both a clear glass of his godhead, & a steadfast stay of our faith. As also in an other place he teacheth, that Christ suffered after the weakness of the flew, 
i Cor. xiij. iiii Phil. iij. x.  & rose again by the power of the spirit. And in the same meaning, in an other place, where he entreateth of perfection, he saith: that I may know him and the power of his resurrection. Yet by and by after he adjoineth the fellowship with death. Wherw th' most aptly agreeth that saying of Peter: 
i. Peter. i. xxi.  that God raised him up from the dead and gave him glory, that our faith and hope might be in God: not that our faith being upholden by his death should waver, but that the power of God which keepeth us under faith, doth principally show itself in the resurrection. Therefore let us remember, that so oft as mention is made of his death only, there is also comprehended that which properly belongeth to his resurrection: and like figure of comprehension is there in the word Resurrection, as oft as it is used severally without speaking of his death, so that it draweth with it that which peculiarly pertaineth to his death. But for as much as by rising again he obtained the crown of conquest, so that there should be both resurrection and life: 
i Cor. xv. xvij  therefore Paul doth for good cause affirm that faith is destroyed, and the Gospel is become vain and deceitful, if the resu●●●●tion of Christ be not fastened in our hearts. Therefore in another place, after he had gloried in the death of Christ against all the errors of damnation, 
Rom. viij. xxxiiij  to amplify the same he saith further: Yea the same He which died, is risen up again and now standeth a Mediator for us in the presence of God. Furthermore as we have before declared, that upon the partaking of his cross hangeth the mortification of our flesh: so is it to be understanded, that by his resurrection we obtain an other commodity which answereth that mortification. For (saith the Apostle) we are therefore graffed into the likeness of his death, 
Rom. vi. iiij.  that being partakers of his resurrection, we may walk in newness of life. Therefore in an other place: as he gathereth an argument of this that we are dead together with Christ, 
Col. iij.u.  to prove that we ought to mortify our members upon earth: likewise also, because we are risen up with Christ, he gathereth thereupon that we ought to seek for those things that are above, 
Col. iij.i.  and not those that are upon the earth. By which words we are not only exhorted to be raised up after the example of Christ, to follow a newness of life. But we are taught that it is wrought by his power that we are regenerate into righteousness. We obtain also a third fruit of his resurrection that we are, as by an earnest delivered us, assured of our own resurrection, of which we know that his resurrection is a most certain argument. Whereof he disputeth more at large in the xu chapter of his first Epistle to the Corinthians. But by the way this is to be noted, that it is said, that he rose again from the dead: in which saying is expressed the truth both of his death and of his resurrection: as if it had been said, that he did both die the same death that other men naturally do die, and received immortality in the same flesh which he had put on mortal.  
To his resurrection is not unfitly adjoined his ascending into heaven. For although Christ began more fully to set forth his glory and power by rising again, for that he had now laid away that base and unnoble estate of mortal life and the shame of the cross: yet by his ascending up into heaven only, he truly began his kingdom. 
Eph. iiij. x  Which the Apostle showeth where he teacheth, that Christ ascended to fulfil all things Where in seeming of repugnancy he showeth that there is a goodly agreement: because he so departed from us, that yet his presence might be more profitable to us, which had been penned in a base lodging of the flesh, while he was conversant in earth. 
john. seven. xxxvij.  And therefore john, after that he had rehearsed that notable calling, If any thirst, let him come to me, etc. By and by saith, that the holy ghost was not yet given to the faithful, because jesus was not yet glorified. Which the Lord himself also did testify to the Disciples, 
john. xvi. seven.  saying: It is expedient for you that I go away. For if I do not go away, the holy ghost shall not come. But he giveth them a comfort for his corporal absence, that he will not leave them as parentlesse, but will come again to them after a certain manner, in deed invisible, but yet more to be desired, because they were then taught by more assured experience, that the authority which he enjoyeth, and the power which he useth, is sufficient for the faithful, not only to make them live blessedly, but also to die happily. And truly we see how much greater abundance of his spirit he then poured out, how much more royally he then advanced his kingdom, how much greater power he then showed, both in helping his, and in overthrowing his enemies. Being therefore taken up into heaven, he took away the presence of his body out of our sight: not to cease to be present with the faithful that yet wandered in the earth, but with more present power to govern both heaven and earth. But rather the same that he had promised, that he would be with us to the end of the world, he performed by this his ascending, by which as his body was lifted up above all heavens, so his power and effectual working was poured and spread abroad beyond all the baundes of heaven and earth. But this I had rather to declare in Augustine's words than mine own. 
Traec●a. in. evan. joha. 109.  Christ (saith he) was to go by death to the right hand of the father, from whence he is to come to judge the quick and the dead: and that likewise in bodily presence according to the ●ounde doctrine and rule of faith. For in spiritual presence with them, he was to come after his ascension. And in an other place more largely and plainly: According to an unspeakable and unvisible grace is that fulfilled which he had spoken: 
Ma. xxvii● xx.  behold I am with you all the days, even to the end of the world. But according to the flesh which the word took upon him, according to that that he was borne of the Virgin, according to that that he was taken of the jews, that he was fastened on the tree, that he was taken down from the cross, that he was wrapped in linen clothes, that he was laid in the grave, that he was openly showed in his rising again: this was fulfilled, Ye shall not always have me with you. Why so? because he was conversant according to the presence of his body forty days with his disciples, 
Act. i. iii. &. ix  and they being in his company, seeing him, not following him, he ascended into heaven and is not here, for he sitteth there, at the right hand of his father: and is here, for he is not gone away in presence of majesty. Therefore according to the presence of his majesty, we alway have Christ: according to the presence of his flesh, 
Marc. xvi Heb. i.iij.  it was truly said to his Disciples: but me ye shall not alway have. For the church had him a few days according to the presence of his flesh, but now she holdeth him by faith, but seeth him not with eyes.  
Wherefore, it by and by followeth, that he is sitten down at the right hand of his father: which is spoken by way of similitude, taken of princes that have their sitters by, to whom they commit their office to rule and govern in their stead. So it is said, that Christ, in whom the father will be exalted and reign by his hand, was received to sit at his right hand: as if it had been said, that he was invested in the dominion of heaven and earth, solemnly entered upon the possession of the government committed unto him, & that he not only entered upon it, but also continueth in it till he come down to judgement. For so doth the Apostle expound it, 
Eph. i xx. Phi. ij.ix. i. Cor. xv. xxvii. Eph. iiii. xv. Act. two. thirty. & three xxi  when he saith thus: The Father hath set him at his right hand, above all principality, and power, & strength and dominion, and every name that is named not only in this world, but in the world to come, etc. He hath put allthings under his feet, and hath given him to be head of the church above allthings. Now you see to what purpose belongeth that sitting, that is, that all creatures both heavenly and earthly may with admiration look upon his majesty, be governed with his hand, behold his countenance, and be subject to his power. 
Heb. i. seven.  And the Apostles mean nothing else, when they so oft rehearse it, but to teach, that all things are left to his will. Therefore they think not rightly, which think that blessedness is only meant by it. 
Act seven. lv●  And it forceth not, that in the Acres, Stephen testifieth that he saw him standing, because we speak not hear of the gesture of his body, but of the majesty of his dominion: so that to Sit is nothing else, but to be chief judge in the heavenly judgement seat.  
Hereupon doth faith gather manifold fruit: For it learneth, that the Lord by his ascending into heaven, hath opened the entry of the heavenly kingdom, which before had been stopped up by Adam. For when he entered into it in our flesh as in our name, thereupon followeth that which the Apostle saith, 
Eph. ii.vi.  that we do already in him after a certain manner sit in heaven. For that we do not with bare hope look for heaven, but already in our head we possess it. Moreover faith perceiveth that he sitteth with his father to our great benefit. 
Zachr. seven. xiv. &. ix. xi  For he is entered into a sanctuary not made with hands, and there appeareth before the face of the Father a continual advocate and intercessor for us: he so turneth the father's eyes to his righteousness, that he turneth them away from our sins: 
Rom viii. ●xxxiiii.  He so reconcileth his mind unto us that by his intercession he prepareth us a way and passage to his throne, filling it with grace and mercifulness, which otherwise would have been full of horror to wretched sinners. Thirdly, faith conceiveth his power, wherein consisteth our strength, might, wealth, and glorying against the hells. 
Eph. iiii. vi.  For ascending into heaven he led captivity captive, and spoiling his enemies he enriched his people, and daily filleth them with heaps of spiritual richesses. He sitteth therefore on high, that from thence pouring out his power unto us, he may quicken us to a spiritual life, sanctify with his spirit, and garnish his church with the diverse gifts of his grace, preserve it safe against all hurts by his protection, restrain with the strength of his hand the raging enemies of his cross and of our salvation: 
Psa. ●x. i.  finally, hold all power both in heaven and in earth, till he have overthrown all his enemies which are also our enemies, and made perfect the building up of his Church. And this is the true state of his kingdom: this is the power that his father hath given him, till he make an end of the last act, when he cometh to judge the quick and the dead.  
Christ doth in deed here show to them that be his, plain proofs of his power present among them: but because under the baseness of flesh his kingdom doth in a manner lie hidden in earth, therefore for good cause is faith called to think upon that visible presence, which he will openly show at the last day. 
Act. i. xi.  For he shall in visible form come down from heaven, even such as he was seen to go up: and he shall appear to all men with unspeakable majesty of his kingdom, 
Mat. xxiv thirty.  with bright glistering of immortality, with infinite power of godhead, with a guard of Angeles. From thence therefore we are bidden to look for him to come our redeemer at that day, when he shall sever the Lambs from the Goaste, the chosen from the forsaken: and there shall be none of all, either the quick or the dead, that shall escape his judgement. For from the furthest corners of the world shall be heard the sound of the trumpet, 
Mat. xxv. xixi i. Thes. iiii. xvi.  wherewith all shall be called to his judgement seat, both they that shallbe found alive at that day, & they whom death hath before taken out of the company of the quick. Some there be that in this place expound the words of the Quick and the dead otherwise: and we see that some of the old writers did stick in doubt upon the construction of this article. But as the aforesaid meaning is plain & easy to perceive: so doth it better agree with the Crede which is evident that it was written according the capacity of the common people. And herewith nothing disagreeth that which the Apostle affirmeth, 
Hebr. ix. xvij.  that it is appointed to all men once to die. For although they which shall remain in mortal life at the last judgement, shall not die after a natural manner and order: yet that change which they shall suffer, because it shallbe like a death, is not unproperly called death. It is in deed certain, 
 that not all shall sleep, but all shallbe 〈…〉 meaneth that▪ In one moment their mortal life shall perish 〈◊〉 be swallowed up and be utterly transformed into a new nature. This perishing of the flesh no man can deny to be a death: and yet in the meantime it remaineth true, that the quick & the dead shallbe summoned to the judgement: 
i The. ii●●. xvi.  because the dead that are in Christ shall first rise, and then they that shall remain and beliving, shall with them be suddenly taken up into the air to meet the Lord. And truly it is likely that this article was taken out of the sermon of Peter, 
Act. x. xlij. two. Ti. iiii. i  which Luke reciteth, and out of the solemn protestation of Paul to Timothee.  
Hereupon ariseth a singular comfort, when we hear that he is judge, which hath already appointed us partners with him in judging: so far is it of, that he will go up into the judgement seat to condemn us. For how should the most merciful prince destroy his own people? how should the head scatter abroad his own membres? how should the patron condemn his own clients? 
Roma. v. xxxiii.  For if the Apostle dare cry out, that while Christ is intercessor for us, there can none come forth that can condemn us: it is much more true, that Christ himself being our intercessor, will not condemn them whom he hath received into his charge and tuition. It is truly no small assuredness, that we shallbe brought before no other judgement seat, but of our own redeemer, from whom our salvation is to be looked for: moreover that he which now by the Gospel promiseth eternal blessedness, shall then by sitting in judgement perform his promise. 
joh. v. xxij.  Therefore to this end the father hath honoured the son, in giving him all judgement, that so he hath provided for the consciences of them that he his, trembling for fear of the judgement. hitherto I have followed the order of the Apostles Crede, because whereas it shortly in few words containeth the chief articles of our redemption, it may serve us for a table, wherein we do dinstinctly and severally see those things that are in Christ worthy to be taken heed unto. I call it the Apostles Crede, not carefully regarding who were the author of it. It is truly by great consent of the old writers ascribed to the Apostles, either because they thought that it was by comen travail written and set out by the Apostles, or for that they judged that this abridgement being faithfully gathered out of the doctrine, delivered by the hands of the Apostles, was worthy to be confirmed with such a title. And I take it for no doubt, that whence so ever it proceeded at the first, it hath even from the first beginning of the church, and from the very time of the Apostles, be used as a public confession, and received by consent of all men. And it is likely that it was not privately written by any one man, for as much as it is evident that even from the farthest age it hath alway continued of sacred authority and credit among all the godly. But that thing which is only to be cared for, we have wholly out of controversy, that the whole History of our faith is shortly and well in distinct order rehearsed in it, and that there is nothing contained in it that is not sealed with sound testimonies of the Scripture. Which being understanded, it is to no purpose either curiously to doubt, or to strive with any man, who were the author of it: unless parhappe it be not enough for some man to be assured of the truth of the holy ghost, but if he do also understand either by whose mouth it was spoken, or by whose hand it was written.  
But for asmuch as we do see, that the whole sum of our salvation, and all the parts thereof, 
Act. iiij. xii.  are comprehended in Christ, we must beware, that we do not draw away from him any part thereof be it never so little. If we seek for salvation, we are taught by the very name of jesus, 
i Cori. i thirty. Hebr. xii. xvii.  that it is in him. If we seek for any other gifts of the spirit, they are to be found in his anointing. If we seek for strength, it is in his dominion: if we seek for cleanness, it is in his conception: if we seek for tender kindness, it showeth itself in his birth, whereby he was made in all things like unto us, that he might learn to sorrow with us: if we seek for redemption, it is in his passion: if we seek for absolution, 
Gala. iij. xiii.  it is in his condemnation: if we seek for release of the curse, it is in his cross: if we seek for satisfaction, it is in his sacrifice: if we seek for cleansing, it is in his blood: if we seek for reconciliation, it is in his going down to the hells: if we seek for mortification of the flesh, it is in his burial: if we seek for newness of life, it is in his resurrection: if we seek for immortality, it is in the same: if we seek for the inheritance of the kingdom of heaven, it is in his entrance into heaven: if we seek for defence, for assuredness, for plenty and store of all good things, it is in his kingdom: if we seek for a dredlesse looking for the judgement, it is in the power given to him to judge. Finally, sith the measures of all sorts of good things are in him, let us draw thence and from nowhere else, even till we be full withal. For they which, being not content with him alone, are carried hither and thither into diverse hopes, although they have principal regard to him, yet even in this they are out of the right way, that they turn any part of their knowledge to any other where. Albeit such distrust can not creep in, where the abundance of his good gifts hath once been well known.   

The xvii Chapter. ¶ That it is truly and properly said, that Christ hath deserved God's favour and salvation for us.  
THis question is also to be assoiled for an addition. For there are some subtle men after a wrong manner, which, although they confess that we obtain salvation by Christ, yet can not abide to hear the name of deserving, by which they think the grace of God to be obscured: & so they will have Christ to be only the instrument or minister, not the author, guide, or Prince of life, 
Act. iij. x.  as Peter calleth him. In deed I confess, that if a man will set Christ simply and by himself against the judgement of God, them there shallbe no room for deserving: because there can not be found in man any worthiness that may deserve the favour of God: But, as Augustine most truly writeth, 
Libro. i. de. 〈◊〉 sa●ctorum.  the most clear light of predestination and grace is our Saviour himself, the man Christ jesus, which hath obtained so to be, by the nature of man, which is in him, without any deservings of works or of faith going before. I beseech you let me be answered, whereby that same Man deserved to be taken up by the word that is coeternal with the father into one person, and so to be the only begotten son of God. Let therefore appear in our head the very fountain of grace, from whom according to the measure of every one, it floweth abroad into all his members. By that grace every one from the beginning of his faith is made a Christian. by which that same man from his beginning was made Christ. 
De bo●o perseverant. cap. vlt.  Again in an other place: there is no plainer example of predestination than the Mediator himself. For he that made of the seed of David a man righteous that never should be unrighteous, without any deserving of his will going before, even the same he doth of unrighteous make them righteous that are the membres of that head: and so forth as there followeth. Therefore when we speak of Christ's deserving, we do not say that in him is the beginning of deserving, but we climb up to the ordinance of God, which is the first cause thereof: because God of his own mere good will appointed him Mediator, to purchase salvation for us. And so is the deserving of Christ unfitly set against the mercy of God. For it is a common rule, that things orderly one under an other do not disagree. And therefore it may well stand together, that man's justification is free by the mere mercy of God, and that there also the deserving of Christ come between, which is contained under the mercy of God. But against our works are aptly set, as directly contrary, both the free favour of God, and the obedience of Christ, either of them in their degree. For Christ could not deserve any thing but by the good pleasure of God, and but because he was appointed to this purpose, with his sacrifice to appease the wrath of God, and with his obedience to put away our offences. Finally in a sum: because the deserving of Christ hangeth upon the only grace of God, which appointed us this mean of salvation, therefore as well the same deserving, as that grace, is fitly set against all the works of men.  
This distinction is gathered out of many places of the Scripture. God so loved the world, 
Ih. iij. xiii  that he gave his only begotten son, that who so ever believeth him, shall not perish. We see how the love of God holdeth the first place, as the sovereign cause or original, & then followeth faith in Christ, as the second or nearer cause. If any man take exception and say, that Christ is but the formal cause, he doth more diminish his power than the words may bear. For if we obtain righteousness by faith that resteth upon him, then is the matter of our salvation to be sought in him, which is in many places plainly proved. Not that we first loved him, 
Ih. iiij. i●.  but he first loved us, and sent his son to be the appeasing for our sins. In these words is clearly showed, that God, to the end that nothing should withstand his love toward us, appointed us a mean to be reconciled in Christ. And this word Appeasing, is of great weight: because God after a certain unspeakable manner, even the same time that he loved us, was also angry with us until he was reconciled in Christ. And to this purpose serve all those sayings: He is the satisfaction for our sins. 
 Again: It pleased God by him to reconcile all things to himself, appeasing himself through the blood of the cross by him, etc. Again. God was in Christ, reconciling the world to himself, not imputing to men their sins. 
Ephe. ij. ●vi. Eph. i vi.  Again: He accepted us in his beloved son. Again. That he might reconcile them both to God into one man by the croune. The reason of this mystery is to be fetched out of the first chapter to the Ephesians, where Paul, after that he had taught that we were chosen in Christ, addeth therewithal, that we have obtained favour in him. How did God begin to embrace with his favour them whom he loved before the making of the world, but because he uttered his love when he was reconciled by the blood of Christ? For scythe God is the fountain of all righteousness, it must needs be, that man so long as he is a sinner, have God his enemy & his judge. Wherefore the beginning of his love is righteousness, 
two. Cor. v. ●●●.  such as is described by Paul: He made him that had done no sin, to be sin for us, that we might be the righteousness of God in him. For he meaneth, that we have obtained free righteousness by the sacrifice of Christ, that we should please God, which by nature are the children of wrath, & by sin estranged from him. But this distinction is also meant so oft as the grace of Christ is joined to the love of God. Whereupon followeth, that he giveth us of his own that which he hath purchased: For otherwise it would not agree with him, that this praise is given him severally from his father, that it is his grace and proceedeth from him.  
But it is truly and perfectly gathered by many places of the Scripture, that Christ by his obedience hath purchased us favour with his father. For this I take for a thing confessed, that if Christ hath satisfied for our sins, if he hath suffered the punishment due unto us, if by his obedience he hath appeased God, finally, if he being righteous, hath suffered for the unrighteous, then is salvation purchased for us by his righteousness: which is as much in effect as to deserve it. But, 
Ro. v. xi.  as Paul witnesseth, we are reconciled and have received reconciliation by his death. But reconciliation hath no place, but where there went offence before. Therefore the meaning is: that God, to whom we were hateful be reason of sin, is by the death of his son appeased, so that he might be favourable unto us. And the comparison of contraries that followeth a little after, is diligently to be noted: As by the transgression of one man, 
Ro. v. nineteen.  many were made sinners: so also by the obedience of one, many are made righteous. For the meaning is thus: As by the sin of Adam we were enstranged from God & ordained to destruction, so by the obedience of Christ we are received into favour as rigteous. And the future time of the verb doth not exclude present righteousness, as appeareth by the process of the text: For he had said before, that the free gift was of many sins unto justification.  
But when we say, that grace is purchased us by the deserving of Christ, we mean this, that we are cleansed by his blood, and that his death was a satisfaction for our sins. 
i. Ih. i.u. Luc. xxij. xx.  His blood cleanseth us from sin. This blood is it that is shed for remission of sin. If this be the effect of his blood shed, that sins be not imputed unto us: it followeth, that with that price the judgement of God is satisfied. To which purpose serveth that saying of john the Baptist: 
Ih. i. xxix.  Behold the lamb of God, that taketh away the sin of the world. For he setteth in comparison Christ against all the sacrifices of the law, to teach that in him only was fulfilled that which those figures showed. And we know, what Moses each where saith: Iniquity shallbe cleansed, sin shallbe put away & forgiven. Finally we are very well taught in the old figures, what is the force and effect of the death of Christ. And this point the Apostle setteth out in the epistle to the hebrews, 
Hebr. ix. xxii.  very fitly taking this principle, that remission is not wrought without shedding of blood. Whereupon he gathereth, that Christ for the abolishing of sin, appeared once for all by his sacrifice. Again: that he was offered up to take away the sins of many. And he had said before, that not by the blood of goats or of calves, butt by his own blood he once entered into the holy place, finding eternal redemption. Now when he thus reasoneth: If the blood of a calf do sanctify, according to the cleanness of the flesh, that much more consciences are cleansed by the blood of Christ from dead works: it easily appeareth that the grace of Christ is to much diminished, unless we grant unto his sacrifice the power of cleansing, appeasing and satisfying. As a little after he addeth: This is the mediator of the new testament, that the● which are called, may receive the promise of eternal inheritance, by mean of death for the redemption of sins going before, which remained under the law. But specially it is convenient to weigh the relation which Paul describeth, 
Ga. iii. xiii  that he became curse for us. etc. For it were superfluous, yea and an absurdity, that Christ should be charged with curse, but for this intent, that he paying that which other did owe, should purchase righteousness for them. 
Esa. liii. v.  Also the testimony of isaiah is plain that the chastisement of our peace was laid upon Christ, and that we obtained health by his stripes. For if Christ had not satisfied for our sins, it could not have been said, that he appeased God by taking upon him the pain whereunto we were subject. Wherewith agreeth that which followeth in the same place: For the sin of my people I have stricken him. Let us also recite the exposition of Peter, 
i Pet. two. xxiii●.  which shall leave nothing doubtful: that he did bear our sin, upon the tree. For he saith, that the burden of damnation from which we were delivered, was laid upon Christ.  
And the Apostles do plainly pronounce, that he paid the price of ransom to redeem us from the guiltiness of death. 
Rom. iii. twenty-three.  Being justified by his grace, through the redemption which is in Christ, whom God hath set to be the propitiatory by faith which is in his blood. Paul commendeth the grace of God in this point, because he hath given the price of redemption in the death of Christ: and then he biddeth us to flee unto his blood, that having obtained righteousness, we may stand boldly before the judgement of God. And to the same effect is that saying of Peter: 
i. Peter. i. xviii  that we are redeemed, not by gold and silver, but by the precious blood of the unspotted Lamb. For the comparison also would not agree, unless with that price satisfaction had been made for sins: 
i Cor. vi.xx.  for which reason Paul saith, that we are preciously bought. Also that other saying of his would not stand together: There is one mediator that gave himself to be a redemption, unless the pain had been cast upon him which we had deserved: Therefore the same Apostle defineth, that the redemptino in the blood of Christ is the forgiveness of sins: 
Col. i. xiiii.  as if he should have said, that we are justified or acquitted before God, because that blood answereth for satisfaction for us. 
Col. v. ii.xiiii.  Wherewith also agreeth the other place, that the hand writing which was against us, was canceled upon the cross. For therein is meant the payment or recompense that acquyteth us from guiltiness. There is also great weight in these words of Paul: If we be justified by the works of the law, 
Gal. ij. xxi  than Christ died for nothing. For hereby we gather, that we must fetch from Christ that which the law would give, if any man can fulfil it: or (which is all one) that we obtain by the grace of Christ that, which God promised to our works in the law, 
Le. xviij. v  when he said: He that doth these things, shall live in them. Which he no less plainly confirmeth in his sermon made at Antioch, 
Act. xiii. xxxviii.  affirmeth that by believing in Christ we are justified from all those things, from which we could not be justified in the law of Moses. For if the keeping of the law be righteousness, who can deny that Christ deserved favour for us, when taking that burden upon him, he so reconciled us to God, as if we our selue had kept the law? To the same purpose serveth that which he afterward writeth to the Galatians: 
Gal. iiii. iiii.  God sent his Son subject to the law, that he might redeem those that were under the law. For to what end served that submission of his, but that he purchased to us righteousness, taking upon him to make good that which we were not able to pay? Hereof cometh that imputation of righteousness without works, 
Rom. iiii.  whereof Paul speaketh, because the righteousness is reckoned to us which was found in Christ only. And truly for no other cause is the flesh of Christ called our meat, 
joh. vi. lv  but because we find in him the substance of life. And that power proceedeth from nothing else, but because the Son of God was crucified, to be the price of our righteousness. 
Eph. v. two. Rom. iiii. ● xxv.  As Paul saith that he gave up himself a sacrifice of sweet savour. And in an other place: He died for our sins, he rose again for our justification. hereupon is gathered, that not only salvation is given us by Christ, but also that for his sake his father is now favourable unto us. For there is no doubt that that is perfectli fulfilled in him, which God under a figure pronounceth by isaiah, 
Esa. xxxvii. xxxv.  saying: I will do it for mine own sake, & for David my servants sake. Whereof the Apostle is a right good witness, where he saith: Your sins are forgiven you for his name's sake. 
i Io. ij. xii.  For though the name of Christ be not expressed, yet John after his accustomed manner signifieth him by this pronoun He. 
Io. vi. lvij  In which sense also the Lord pronounceth: As I live because of my father, so shall ye also live because of me. Wherewith agreeth that which Paul saith, 
Phi. i xxix  It is given you because of Christ, not only to believe in him, but also to suffer for him.  
But to demand, whether Christ deserved for himself, (as Lombard, & the other schoolmen do) is no less foolish curiosity, than it is a rash determination when they affirm it. 
Sentent. li. 3. dist. 18.  For what needed the son of God to come down to purchase any new thing for himself? And the Lord declaring his own counsel, doth put it wholly out of doubt. For it is not said, that the father provided for the commodity of his son in his deservings, but that he delivered him to death, 
Rom. viii. Esa. ix.vi.  & spared him not, because he loved the world. And the prophets manners of speaking are to be noted, as A child is borne to us. Again: Rejoice the daughter of Sion: behold thy king cometh to thee. Also that confirmation of love should be very cold which Paul setteth out, 
Rom. u.x.  that Christ suffered death for his enemies. For thereupon we gather, that he had no respect of himself: & that same he plainly affirmeth in saying: 
joh. xvii.  I sanctify myself for them. For he that giveth away the fruit of his holiness unto other, doth thereby testify that he purchaseth nothing for himself. And truly this is most worthily to be noted, that Christ, to give himself wholly to save us, did after a certain manner forget himself. But to this purpose they do wrongfully draw this testimony of Paul: 
Phi. ii.ix.  Therefore the father hath exalted him, & given him a name. etc. For by what deservings could man obtain to be judge of the world, and the head of the Angeles, and to enjoy the sovereign dominion of God, and that in him should rest that same majesty, the thousandth part whereof all the powers of men and Angeles can not reach unto? But the solution thereof is easy and plain, that Paul doth not there entreat of the cause of exalting of Christ, 
Lu. xxiiii. xxvi.  but only to show the effect ensuing thereof, that it might be for an example to us. And no other thing is meant by that which is spoken in an other place, that it behoved that Christ should suffer, and so enter into the glory of his Father.    

The third book of the Institution of Christian Religion, Which entreateth of the manner how to receive the grace of Christ, and what profits do grow unto us, and what effects ensue thereof.  

The first Chapter. That those things which are spoken of Christ, do profit us by secret working of the holy Ghost.  
Now it is to be seen how those good things do come unto us, which the Father hath given to his only begotten Son, not for his own private use, but to enrich them that were without them & needed them. And first this is to be learned, that so long as Christ is out of us, and we be severed from him, whatsoever he suffered or did for the salvation of mankind, is unprofitable and nothing availeth for us. Therefore that he may enterparten with us those things that he hath received of his Father, it behoveth that he become ours, 
Ephe. iiii. xv. Rom. viii. xxix Ro. xi. xvii Ga. three xvi  and dwell in us. And for that cause he is called our head, and the first begotten among many brethren: and on the other side it is said, that we are graffed into him, and did put on him. For (as I have before said) all that ever he possesseth belongeth nothing to us, until we grow together into one with him. But although it be true that we obtain this by faith: yet forasmuch as we see that not all without difference do embrace this enterpartening of Christ, which is offered by the Gospel, therefore very reason teacheth us to climb up higher, and to inquire of the secret effectual working of the Spirit, by which it is brought to pass, that we enjoy Christ and all his good things. I have before entreated of the eternal godhead and essence of the Spirit, at this present let us be content with this one special article, that Christ so came in water and blood that the Spirit should testify of him, least the salvation that he hath purchased, should slip away from us. For as there are alleged three witnesses in heaven, 
i Io. v. seven  the Father, the word and the Spirit, so are there also three in earth, Water, Blood & the Spirit. And not without cause is the testimony of the Spirit twice repeated, which we feel to be engraven in our hearts in steed of a seal: whereby cometh to pass, that it sealeth the washing and sacrifice of Christ. After which meaning Peter also saith, that the faithful are chosen in santification of the spirit unto obedience and sprynkling of the blood of Christ. 
i Pe. i two.  By which words he telleth us, that to the intent the shedding of that holy blood should not become void, our souls are cleansed with it by the secret watering of the holy Spirit. According whereunto Paul also speaking of cleansing and justification, saith that we are made partakers of them both in the name of jesus Christ and in the Spirit of our God. Finally this is the sum, that the holy spirit is the bond wherewith Christ effectually bindeth us unto him. For proof whereof also do serve all that we have taught in the last book before this, concerning his anointing.  
But that this, being a matter specially worthy to be known, may be made more certainly evident, we must hold this in mind, that Christ came furnished with the holy Spirit after a certain peculiar manner, to the end that he might sever us from the world, and gather us together into the hope of an eternal inheritance. For this cause he is called the Spirit of sanctification, because he doth not only quicken and nourish us with that general power which appeareth as well in mankind as in all other living creatures, but also is in us the root and feed of heavenly life. Therefore the Prophets do principally commend the kingdom of Christ by this title of prerogative, that then should flourish more plentiful abundance of the Spirit. And notable above all the rest is that place of joel: 
joel. two. xxviii.  In that day I will pour of my Spirit upon all flesh. For though the Prophet there seem to restrain the gifts of the Spirit to the office of prophesying, yet under a figure he meaneth, that God by the enlightening of his Spirit will make those his scholars which before were unskilful and void of all heavenly doctrine. Now forasmuch as God the Father doth for his sons sake give us his holy Spirit, & yet hath left with him the whole fullness thereof, to the end that he should be a minister and distributer of his liberality: he is sometime called the Spirit of the Father, and sometime the Spirit of the Son. 
Rom. viii ix.  Ye are not (saith Paul) in the flesh, but in the Spirit, for the Spirit of God dwelleth in you. But if any have not the spirit of Christ, he is not his. And hereupon he putteth us in hope of full renewing, for that he which raised up Christ from the dead, shall quicken our mortal bodies because of his Spirit dwelling in us. 
Ro. viii. xi.  For it is not absurdity, that to the Father be ascribed the praise of his own gifts, whereof he is the author: & yet that the same be ascribed to Christ, with whom the gifts of the Spirit are left, that he may give them to those that be his. 
Ihon. seven, xxxvii. Eph. iiii. seven.  Therefore he calleth all them that thirst, to come to him to drink. And Paul teacheth that the Spirit is distributed to every one, according to the measure of the gift of Christ. And it is to be known, that he is called the Spirit of Christ, not only in respect that the eternal word of God is with the same Spirit joined with the Father, but also according to his person of mediator, because if he had not had that power, he had come to us in vain. 
i Cor. xv. xlv.  After which meaning he is called the second Adam given from heaven, to be a quickening Spirit: whereby Paul compareth the singular life that the son of God breatheth into them that be his that they may be alone with him, with the natural life that is also common to the reprobate. Likewise where he wisheth to the faithful the favour of Christ and the love of God, he joineth withal the common partaking of the Spirit, without which no man can taste neither of the fatherly favour of God, 
Ro. u.u.  nor of the bountifulness of Christ. As also he saith in an other place: The love of God is poured out into our hearts by the holy Spirit that is given us.  
And here it shallbe profitable to note, with what titles the Scripture setteth out the holy Spirit, where it entreateth of beginning and whole restoring of our salvation. first he is a called the Spirit of adoption, because he is a witness unto us of the free goodwill of God, wherewith God the Father hath embraced us in his beloved only begotten Son, that he might be a father unto us, and doth encourage us to pray boldly, yea and doth minister us words to cry with out fear Abba, 
Gal. iiii. vi ij. Cor. i xxi  Father: by the same reason he is called the earnest pledge, and seal of our inheritance, because he so giveth life from heaven to us wandering in the world, and being like to dead men, that we may be assured that our soul is in safeguard under the faithful keeping of God: for which cause he is also called life, by reason for righteousness. And forasmuch as by his secret watering he maketh us fruitful to bring forth the buds of righteousness, 
Ro. viiij. x.  he is oftentimes called water, 
Esa. lu.i. Esa. xliiii. two. john. seven. xvii. Eze. xxxvi. xxv.  as in isaiah: All ye that thirst come to the waters. Again: I will pour out my spirit upon the thirsty, and stoodes upon the dry land: wherewith agreeth that saying of Christ, which I did even now allege: If any thirst, let him come to me. Albeit sometime he is so called, by reason of his power to purge and cleanse, as in ezechiel where the Lord promiseth clean waters wherewith he will wash his people from filthiness. And forasmuch as herestoreth & nourisheth into lively quickness, them upon whom he hath poured the liquore of his grace, he is therefore called by the name of oil and anoyntement. 
i Io. two. xx. Lu. iii. xvi.  Again because in continually seething out and burning up the vices of our lust, he setteth our hearts on fire with the love of God and zeal of godliness, 
john. iiii. xiiii. Act. i. xxi.  he is also for this effect worthily called fire. Finally he is described unto us as a fountain, from whence do flow unto us all heavenly richesse, or the hand of God, wherewith he useth his power: because by the breath of his power he so breatheth divine life into us, that we are not now stirred by ourselves, but ruled by his stirring and moving: so that if there be any good things in us, they be the fruits of his grace: but our own gifts without him, be darkness of mind and pereversnesse of heart. This point is set out plainly enough, that till our minds be bent upon the holy ghost, Christ lieth in a manner idle, because we coldly espy without us, yea and far away from us. But we know that he profiteth none other but them whose head he is, and the first begotten among brethren, 
Ephe. iiij. xv. Rom. viii. xxix. Gala. iij. xxvii Eph. v. thirty  and them which have put on Hym. This conjoining only maketh that, as concerning us, he is come not unprofitably with the name of saviour. And for proof hereof serveth that holy marriage whereby we are made flesh of his flesh, and bones of his bones, yea and all one with him. but by the Spirit only he maketh himself one with us: by the grace and power of the same Spirit we are made his membres, so that he containeth us under him, and we again possess him.  
But forasmuch as faith is his principal work, to it are for the most part referred all those things, that we commonly find spoken to express his force and working: because he bringeth us into the light of the Gospel by nothing but by faith: as John baptist teacheth, that this prerogative is given to them the believe in Christ, 
Io. i. xiii.  that they be the children of God which are borne not of flesh & blood, but of God: where setting God against flesh and blood, he affirmeth it to be a supernatural gift that they receive Christ by faith, who otherwise should remain subject to their own infidelity. Like where unto is that answer of Christ: 
Mat. xvi. xvii.  Flesh and blood hath not revealed it to thee, but my Father which is in heaven. These things I do now but shortly touch, because I have already entreated of them at large. And like also is that saying of Paul, 
Eph. i xiii.  that the Ephesians were sealed up with the holy spirit of promiss. For Paul showeth that he is an inward teacher, by whose working the promise of salvation pierceth into our minds, which otherwise should but beat the air or our ears. Likewise when he saith, 
two. The. xiii.  that the Thessalonians were chosen of God in the sanctification of the spirit and believing of the truth: by which joining of them together, he briefly admonisheth that faith itself proceedeth from nothing else but from the holy spirit: 
i joh. three xxiv. & iiii. joh. xiv. xvij.  which thing John setteth out more plainly, saying: We know that there abideth in us of the spirit which he hath given us. Again. By this we know that we dwell in him, and he in us, because he hath given us of his spirit. Therefore Christ promised to his Disciples the Spirit of truth which the world can not receive, that they might be able to receive the heavenly wisdom. And he assigneth to the same spirit this proper office, to put them in mind of those things that he had taught them by mouth. Because in vain should the light show itself to the blind, unless the same spirit of understanding should open the eyes of their mind: so as a man may rightly call the holy spirit, the key by which the treasures of the heavenly kingdom are opened unto us: and may call his enlightening, 
ij. Cor. iij. vi.  the eyesight of our mind to see. Therefore doth Saint Paul so much commend the ministery of the spirit: because teachers should cry without profiting, unless Christ himself the inward master should draw them with his spirit that are given him by his Father. Therefore as we have said, that persecte salvation is found in the person of Christ: so that we may be made partakers thereof, he doth baptise us in the holy spirit and fire, 
Lu. iii. xvi.  lightning us into the faith of his Gospel, and so new begetting us, that we may be new creatures: and purging us from unholy filthiness, doth dedicated us to be holy temples to God.   

The second Chapter. Of faith, wherein both is set the definition of it, and the properties that it hath, are declared.  
BUt all these things shallbe easy to understand, when there is showed a plain definition of faith, that the readers may know the force and nature thereof. But first it is convenient to call to mind again these things that have been already spoken, that sith God doth appoint us by his law what we ought to do, if we fall in any point thereof, the same terrible judgement of eternal death that he pronounceth doth rest upon us. Again, that forasmuch as it is not only heard but altogether above our strength and beyond all our power to fulfil the law, if we only behold ourselves, & w●ie what estate is worthy for our deservings, there is no good hope left, but we lie cast away from God under eternal destruction. Thirdly this hath been declared, that there is but one mean of deliverance to draw us out of so wretched calamity: wherein appeareth Christ the Redeemer, by whose hand it pleased the heavenly father, having mercy upon us of his infinite goodness & clemency, to succour us, so that we with sound faith embrace this mercy, and with constant hope rest upon it. But now it is convenient for us to weigh this, what manner of faith this aught to be, by which all they that are adopted by God to be his children, do enter upon the possession of the heavenly kingdom, forasmuch as it is certain that not every opinion nor yet every persuasion is sufficient to bring to pass so great a thing. And with so much the more care & study must we look about for, and search out the natural property of faith, by how much the more hurtful at this day is the error of many in this behalf. For a great part of the world, hearing the name of faith, conceiveth no higher thing, but a certain common assent to the history of the Gospel. Yea when they dispute of faith in the schools, in barely calling God the object of faith, they do nothing but (as we have said in an other place) by vain speculation rather draw wretched souls out of the right way, than direct them to the true mark. 
i Tim. vi. xvi.  For whereas God dwelleth in a light that none can attain to, it behoveth of necessity that Christ become mean between us and it. For which cause he calleth himself the light of the world: & in an other place The way, the Truth, & the Life, because no man cometh to the father (which is the fountain) of life, 
john. viij. x●. Ih. xiv. vi Luc. x. xij. i Cor. ij. Act. xx. xvii. two. Cor. iiii vi.  but by him: because he only knoweth the Father, & by him the faithful to whom it pleaseth him to disclose him. According to this reason, Paul affirmeth, that he accounteth nothing excellent to be known, but Christ: and in the twenty chapter of the Acts he saith, that he preached faith in Christ, etc. And in an other place he bringeth in Christ speaking after this manner, I will send thee among the Gentiles, that they may receive forgiveness of sins, & por●ion among holy ones, by the faith which is in me. And Paul testifieth, that the glory of God is in his person visible unto us: or (which is all one in effect) that the enlightening of the knowledge of God's glory shineth in his face. It is true in deed that faith hath respect only to the one God, but this also is to be added, that it acknowledge him whom he hath sent, even jesus Chrste. Because God himself should have lain secret and hidden far from us, unless the brightness of Christ did cast his beams upon us. For this intent the father left all that he had with his only begotten son, even by the communicatinge of good things with him to express the true image of his glory. For as it is said, that we must be drawn by the spirit, that we may be stirred to seek Christ, so again we ought to be admonished, 
Libr. 11. de Civit. Dei, cap. 2.  that the invisible father is no where else to be sought but in this image. Of which matter Augustine speaketh excellently well, which entreating of the mark that faith should shoot at, saith that we must know whether we must go and which way: and then by & by after he gathereth that the safest way against all errors is he that is both God and man. For it is God to whom we go, and man by whom we go: and both these are found no where but in Christ. Neither doth Paul when he speaketh of faith in God, mean to overthrow that which he so oft repeateth of faith that hath her whole stay upon Christ. 
i. P●●. i. xxi.  And Peter doth most fitly join them both together, saying that by him we believe in God.  
Therefore this evil, even as innumerable other, is to be imputed to the Schoolmen, which have hidden Christ as it were with a veil drawn before him, to the beholding of whom unless we be directly bend, we shall alway wander in many uncertain mazes. But bysyde this that with their dark definition they do deface and in a manner bring to nought the whole force of faith, they have forged a devise of unexpressed faith, with which name they garnyshing their most gross ignorance do with great hurt deceive the silly people, yea (to say truly and plainly as the thing is in deed) this devise doth not only bury but utterly destroy the true faith. Is this to believe, to understand nothing, so that thou obediently submit thy sense to the Church? Faith standeth not in ignorance but in knowledge, and that not only of God, but of the will of God. For neither do we obtain salvation by this that we either are ready to embrace for true whatsoever the Church appointeth, or that we do commit to it all the office of searching and knowing: but when we acknowledge God to be a merciful father to us by the reconciliation made by Christ, and that Christ is given us unto righteousness, sanctification, and life. By this knowledge, I say, not by submitting of our sense, we attain an entry into the kingdom of heaven. 
Rom. x.x.  For when the Apostle saith, that with the heart we believe to righteousness, and with the mouth confession is made to salvation, he showeth that it is not enough, if a man unexpressedly believe that which he understandeth not, nor seeketh to learn: but he requireth an expressed acknowledging of God's goodness, in which consisteth our righteousness.  
In deed I deny not (such is the ignorance wherewith we are compassed) that there now be & hereafter shallbe many things wrapped & hidden from us, till having put of the burden of our flesh we come nearer to the presence of God: in which very things that be hidden from us, nothing is more profitable than to suspend our judgement, but to stay our mind in determined purpofe to keep unity with the Church. But under this colour to entitle ignorance tempered with humility by the name of faith, 
Io. xvii. ii●  is a great absurdity. For faith lieth in knowledge of God & of Christ not in reverence of the church. And we see what a maze they have framed with this their hidden implication, that any thing whatsoever it be without any choice, so that it be thrust in under title of the Church, is greedy received of the ignorant as it were an oracle, ye sometime also most monstruous errors. Which unadvised lightness of belief, whereas it is a most certain downfall to ruin, is yet excused by them, for that it believeth nothing determynately, but with this condition adjoined, if the faith of the Church be such. So do they feign, that truth is holden in error, light in blindness, true knowledge in ignorance. But because we will not tarry long in confuting them, we do only warn the readers to compare their doctrine with ours. For the very pleanesse of the truth it sefe will of itself minister a confutation ready enough. For this is not the question among them, whether faith be yet wrapped with many remnants of ignorance, but they definitively say that they believe aright, which stand amazed in their ignorance, yea and do ●●atter themselves therein, so that they do agree to the authority & judgement of the Church, concerning things unknown. As though the Scripture did not everywhere teach, that with faith is joined knowledge.  
But we do grant, that so long as we wander from home in this world, our faith is not fully expressed, not only because many things are yet hidden from us, but because being compassed with many mists of errors, we attain not all things. For the highest wisdom of the most perfect is this, to profit more and proceed on further forward with gentle willingness to learn. 
Phili. iii. xv.  Therefore Paul exhorteth the faithful, if upon any thing they differ one from an other, to abide for revelation. And truly experience teacheth, that till we be unclothed of our flesh, we attain to know less than were to be wished, and daily in reading we light upon many dark places which do convince us of ignorance. And with this bridle God holdeth us in modesty, assigning to every one a measure of faith, that even the very best teacher may be ready to learn. And notable examples of this unexpressed faith, we may mark in the Disciples of Christ, before that they had obtained to be fully enlightened. We see, how they hardly tasted the very first introductions, how they did stick even in the smallest points, how they hanging at the mouth of their master did not yet much proceed, yea when at the women's information they ran to the grave, the Resurrection of their master was like a dream unto them. Scythe Christ did before bear witness of their faith, we may not say that they were utterly without faith: but rather, if they dad not been persuaded that Christ should rise again, all care of him would have perished in them. For it was not superstition that did draw the women to embalm with spices the corpses of a dead man of whom there was no hope of life: but although they believed his words whom they knew to be a speaker of truth, yet the grossness that still possessed their minds so wrapped their faith in darkness, that they were in a manner amazed at it. Whereupon it is said, that they then at the last believed when they had by trial of the thing itself proved the truth of the words of Christ: not that they then began to believe, but because the seed of hidden faith which was as it were dead in their hearts, then receiving liveliness, did spring up. There was therefore a true faith in them, but an unexpressed faith, because they reverently embraced Christ for their only teacher, and then being taught of him, they determined that he was the author of their salvation: finally, they believed that he came from heaven, by the grace of his father to gather his Disciples to heaven. And we need not to seek any more familiar poofe hereof than this, that in all things always unbelief is mingled with faith.  
We may also call it an unexpressed faith, which yet in deed is nothing but a preparation of faith. The Evangelists do rehearse that many believed, which only being ravished to admiration with miracles proceeded no further but that Christ was the Messiah which had been promised, albeit they tasted not so much as any slender learning of the Gospel. Such obedience which brought them in subjection willingly to submit themselves to Christ, beareth the name of faith where it was in deed but the beginning of faith. So the courtier that believed Christ's promise, concerning the healing of his son, when he came home, 
Io. iiij. iii.  as the Evangelist testifieth, believed again: because he received as an oracle that which he heard of the mouth of Christ, and then submitted himself to his authority to receive his doctrine. Albeit it is to be known, that he was so tractable and ready to learn, that yet in the first place the word of beleninge signifieth a particular belief: and in the second place maketh him of the numbered of the Disciples, that professed to be the scholars of Christ. Alike example doth John set forth in the Samaritans, which so believed the woman's report, 
john. iiii.  that they ran earnestly to Christ, which yet when they had heard him, said thus: Now we believe not because of thy report, but we have heard him, and we know that he is the saviour of the world. Hereby appeareth that they which are not yet instructed in the first introductions, so that they be disposed to obedience, are called faithful, in deed not properly, but in this respect, that God of his tender kindness voutchesaveth to grant so great honour to that godly affection, but this willingness to learn, with a desire to proceed further, differeth far from that gross ignorance, wherein they lie dull that are content with the unexpressed saith, such as the Papists have imagined. For if Paul severely condemneth them which alway learning, 
ij. Tim. iii. seven.  yet never come to the knowledge of truth, how much more grievous reproach do they deserve, that of purpose stadie to know nothing?  
This therefore is the true knowledge of Christ, if we receive him such as he is offered of his Father, that is to say, clothed with his Gospel. For as he is appointed to be the mark of our faith, so we can not go the right way to him, but by the Gospel going before to guide us. And truly there are opened to us the treasures of grace, which being shut up, Christ should little profit us. So Paul joineth faith an unseparable companion to doctrine, where he saith: Ye have not so learned Christ, for ye have been taught what is the truth in Christ. 
Eph. iiii. xx  Yet do I not so restrain faith to the Gospel, but that I confess that there hath been so much taught by Moses and the Prophets, as sufficed to the edification of faith, but because there hath been delivered in the Gospel a fuller opening of faith, 
Ro. x. iiii.  therefore it is worthily called of Paul, the doctrine of saith. For which cause also he saith in an other place, that by the coming of faith the law is taken away, meaning by this word faith, ye●ewe & unaccustomed manner of teaching, whereby Christ sins he appeared our schoolmaster, hath more plainly set forth the mercy of his father, & more certainly testified of our salvation. Albeit it shallbe the more easy & more convenient ordre, if we descend by degrees from the generalty to the specialty. First we must be put in mind that there is a general relation of faith to the word, & that faith can no more be severed from the word, than the sun beams from the sum from whom they proceed. Therefore in isaiah God crieth out: 
Esa. lv. iii Io●. x. xiii  Hear me and your soul shall live. And that the same is the fountain of faith, John showeth in these words: These things are written that ye may believe. And the prophet meaning to exhort the people to belief, 
Psa. xv●●. vi●i.  saith: This day yin ye shall hear his voice. And to hear is commonly taken for to Believe. Moreover, God doth not without cause in isaiah set this mark of difference between the children of the Church and strangers, that he will instruct them all, that they may be taught of him. For if it were a benefit universal to all, why should he direct his words to a few? Wherewith agreeth this that the Evangelists do commonly use the words Faithful, and Disciples, as several words expressing one thing, & specially Luke very oft in the Acts of the Apostles. 
Act. vi.i. & ●x. & xxvi & xi. xxvi. & xiii. & xiv.  Yea and he stretcheth that name even to a woman in the ninth chapter of the Acts. Wherefore if faith do swerver never so little from this mark, to which it ought to be directly leveled, it keepeth not her own nature, butt becometh an uncertain lightness of belief and wandering error of mind. The same word is the foundation wherewith faith is upholden & sustained, from which if it serve, it falleth down. Therefore take away the word, & then there shall remain no faith. We do not here dispute whether the ministery of man be necessary to sow the word of God that faith may be conceived thereby, which question we will else where entreat of: but we say that the word itself, howsoever it be conveyed to us, is like a mirror when faith may behold God. Whether God doth therein use the service of man, or work it by his own only power, yet he doth alway show himself by his word to those, whom his will is to draw unto him: whereupon Paul defineth faith to be an obedience that is given to the Gospel. 
Ro. i.u.  Rom. i. And in an other place he praiseth the obedience of faith in the Philippians. 
Philip. two. xvij.  For this is not the only purpose in the understanding of faith, that we know that there is a God, but this also, yea this chiefly, that we understand what will he beareth toward us. For it not so much behoveth us to know what he is in himself, but what a one he will be to us. Now therefore we are come to this point, that faith is a knowledge of the will of God, perceived by his word. And the foundation hereof is a foreconceived persuasion of the truth of God. Of the assuredness whereof so long as thy mind shall dispute with itself, the word shall be but of doubtful and weak credit, yea rather no credit at all. But also it sufficeth not to believe that God is a true speaker, which can neither deceive nor lie, unless thou further hold this for undoubtedly determined, that whatsoever proceedeth from him, is the sacred and inviolable truth.  
But because not at every word of God man's heart is raised up to faith, we must yet further search what this faith in the word hath properly respect unto. 
Goe ij. xvii & iiij. x.  It was the saying of God to Adam: Thou shalt die the death. It was the saying of God to Cain: The blood of thy brother crieth to me out of the earth. Yet these are such saying as of themselves can do nothing butt shake faith, so much less are they able to stablish faith. We deny not in the mean season that it is the office of faith to agree to the truth of God, how oft soever, what soever, and in what sort soever it speaketh: butt now our question is only, what faith findeth in the word of the Lord to lean and rest upon. When our conscience beholdeth only indignation and vengeance, how can it butt tremble and quake for fear? And how should it butt flee God, of whom it is afraid? But faith ought to seek God, and not to flee from him. It is plain therefore, that we have not yet a full definition of faith, because it is not to be accounted for faith to know the will of God, of what sort so ever it be. But what if in the place of will, whereof many times the message is sorrowful and the declaration dreadful, we put kindness or mercy? Truly so we shall come nearer to the nature of faith. For we are then alured to seek God, after that we have learned that salvation is laid up in store with him for us. Which thing is confirmed unto us, when he declareth that he hath care and love of us. Therefore there needeth a promise of grace, whereby he may testify that he is our merciful father, for that otherwise we can not approach unto him, and upon that alone the heart of man may safely rest. For this reason commonly in the Psalms these two things Mercy and Truth do cleave together, 
Psa. xl.xi.  because neither should it any thing profit us to know that God is true, unless he did mercifully allure us unto him: neither were it in our power to embrace his mercy, unless he did with his own mouth offer it. 
Ps. xxv. xx  I have reported thy truth and thy salvation, I have not hidden thy goodness and thy truth. Thy goodness and thy truth keep me. In an other place. 
Psa. xxxuj vi. Psa. cvii ps. cxxxviii.  Thy mercy to the heavens, thy truth even to the clouds. Again. All the ways of the Lord are mercy and truth, to them that keep his covenant. Again. His mercy is multiplied upon us, and the truth of the Lord abideth for ever. Again. I will sing to thy name upon thy mercy and truth. I omit that which is in the Prophets to the same meaning, that God is merciful and faithful in his promises. For we shall rashly determine that God is merciefull unto us, unless himself do testify of himself and prevent us with his calling, least his will should be doubtful and unknown. But we have already seen, that Christ is the only pledge of his love, without whom on every side appear the tokens of hatred and wrath. Now forasmuch as the knowledge of God's goodness shall not much prevail, unless he make us to rest in it, therefore such an understanding is to be banished as is mingled with doubting, and doth not soundli agree in itself, but as it were, disputeth with itself. But man's wit, as it is blind and darkened, is far from attaining and climbing up to perceive the very will of God: and also the heart of man, as it wavereth with perpetual doubting, is far from resting assured in that persuasion. Therefore it behoveth both that our wit be lightened, and our heart strengthened by some other mean, that the word of God may be of full credit with us. Now we shall have a perfect definition of faith, if we say, that it is a steadfast & assured knowledge of God's kindness toward us, which being grounded upon the truth of the free promise in Christ, is both revealed to our minds, and sealed in our hearts by the holy ghost.  
But before I proceed any further, it shallbe necessary, that I make some preambles to dissolve certain doubts that otherwise might make some stop to the readers. And first I must confute the distinction that flieth about in the schools, between faith, formed and unformed. For they imagine that such as are touched with no fear of God, with no feeling of godliness, do believe all that is necessary to salvation. As though the holy ghost in lightening our hearts unto faith, were not a witness to us of our adoption. And yet presumptuously, when all the Scripture crieth out against it, they give the name of faith to such persuasion void of the fear of God. We need to strive no further with their definition, but simply to rehearse the nature of faith, such as it is declared by the word of God. Whereby shall plainly appear how unskilfully & foolishly they rather make a noise than speak of it. I have already touched part, the rest I will add hereafter as place shall serve. At this present I say, that there can not be imagined a greater absurdity, than this invention of theirs. They will have faith to be an assent, whereby every despiser of God may receive that which is uttered out of the Scripture. But first they should have seen whether every man of his own power do bring faith to himself, or whether the holy ghost be by it a witness of adoption. Therefore they do chyldyshly play the fools, in demanding, whether faith, which quality addeth doth form, be the same faith or an other and a new faith. Whereby appeareth certainly, that in so babbling they never thought of the singular gift of the holy ghost. For the beginning of believing doth already contain in it the reconciliation, whereby man approacheth to God. But if they did weigh that saying of Paul: 
Rom. x.x.  With the heart is believed to righteousness, they would cease to feign that same cold quality. If we had but this one reason, it should be sufficient to end this contention: that the very same assent (as I have already touched, and will again more largely repeat) is rather of the heart than of the brain, rather of affection than of understanding. 
Rom. i.u.  For which cause it is called the obedience of faith, which is such as the Lord preferreth no kind of obedience above it: and that worthily, forasmuch as nothing is more precious to him than his truth, 
Io. iii. xxv.  which as John the Baptist witnesseth, the believers do as it were subscribe and seal unto. Sith the matter is not doubtful, we do in one word determinately say, that they speak fond when they say that faith is formed by adding of godly affection unto assent: whereas assent itself, at least such assent as is declared in the Scriptures, consisteth of godly affection. Butte yet there is an other plainer argument that offereth it self to be alleged. For whereas faith embraceth Christ as he is offered us of the Father: and Christ is offered not only for righteousness, forgiveness of sins and peace, butt also for sanctification, and a fountain of living water: without doubt no man ecanne ever truly know him, unless he do therewithal receive the sanctification of the Spirit. Or, if any man desire to have it more plainly spoken, Faith consisteth in the knowledge of Christ. And Christ can not be known, butt with sanctification of his Spirit: therefore it followeth, that faith can by no mean be severed from godly affection.  
Whereas they are wont to lay this against us, that Paul sayeth: 
i Cor. xii.x.  If a man have all faith, so that he remove mountains: if he have not charity, he is nothing: whereby they would deform faith, in spoiling it of charity: they consider not what the Apostle in that place meaneth by faith. For when in the chapter next before it, he had spoken of the diverse gifts of the holy ghost, among the which he had reckoned the diverse kinds of languages, power and prophecy, and had exhorted the Corynthians to follow the best of these gifts, that is to say, such gifts whereby more profit and commodity might come to the whole body of the Church: he straight way said further, that he would show them yet a more excellent way. That all such gifts, how excellent soever they be of themselves, yet are nothing to be esteemed, unless they serve charity. For they were given to the edyfyeng of the Church, and unless they be applied thereunto, they lose their grace. For proof of this he particularly rehearseth them, repeating the self same gifts that he had spoken of before, butt in other names. And he useth the words Powers and Faith, for all one thing, that is for the power to do miracles. Sith therefore this, whether ye call it power or faith, is a particular gift of God, which every ungodly man may both have and abuse, as the gift of tongues, as prophecy and other gifts of grace: it is no marvel if it be severed from charity. Butte all the error of these men standeth in this, that where this word Faith, hath diverse sygnifcations, they not considering the diversity of the thing signified, dispute as though it were taken for one thing in all places a like. The place of james which they allege for maintenance of the same error, shall be else where discussed. Butte although for teachings sake, when we mean to show what manner of knowledge of God there is in the wicked, we grant that there are diverse sorts of faith: yet we acknowledge and speak of butt one faith of the godly, as the Scripture teacheth. Many in deed do believe that there is a God, they think that the History of the Gospel and other parts of the Scripture are true (as commonly we are wont to judge of such things, as either are reported being done long ago, or such as we ourselves have been present at and seen. There be also some that go further, for both they believe the word of God to be a most assured oracle, & they do not altogether despise his commandments, and they somewhat after a sort are moved with his threatenings and promises. It is in deed testified that such have faith: butt that is spoken out by abuse, because they do not with open ungodliness fight against the word of God, or refuse or despise it: butt rather pretend a certain show of obedience.  
But this image or shadow of faith, as it is of no value, so is it not worthy of the name of faith. from the sound truth where of how far it differeth, although it shall be hereafter more largely entreated, yet there is no cause to the contrary, why it should not now be touched by the way. It is said that Simon Magus believed, 
Act. viiii. xiii. & xviii  which yet within a little after bewrayed his own unbelief. And whereas it is said that he believed, we do not understand it as some do, that he feigned a belief when he had none in his heart: butt we rather think that being overcome with the majesty of the Gospel, he had a certain faith such as it was, and so acknowledged Christ to be the author of life and salvation, that he willingly professed himself to be one of his. After the same manner it is said in the Gospel of Luke, that they believe for a time, 
Luc. viii. seven. & xiij.  in whom the seed of the word is choked up before it bring forth fruit, or before it take any rote at all, it by and by withereth away and perisheth: we doubt not that such delighted with a certain taste of the word do greedyly receive it, and begin to feel the divine force of it: so far that with deceitful counterfeiting of faith, they be guile not only other men's eyes, but also their own minds. For they persuade themselves, that that reverence which they show to the word of God, is most true godliness, because they think that there is no ungodliness but manifest and confessed reproach or contempt of his word. But what manner of assent soever that be, it pierceth not to the very heart to remain there established: and though sometime it seemeth to have taken roots, yet those are lively roots. The heart of man hath so many secret corners of vanity, is full of so many hiding holes of lying, is covered with so guileful hypocrisy, that it oft deceiveth himself. But let them that glory in such shadows of faith understand, 
jac. two. nineteen  that therein they are no better than the Devil. But that first sort of men are far worse than the Devil, which do senslessly hear and understand those things for knowledge whereof the devels do tremble. And the other are in this point equal with the Devil, that the feeling such as it is wherewith they are touched, tournet only to terror and discouragement.  
I know that some think it hard, that we assign faith to the reprobate, whereas Paul affirmeth faith to be the fruit of election, 
two. Tess. i. iiii.  which doubt yet is easily dysolued: for though none receive the light of faith, nor do truly feel the effectual working of the Gospel, but they that are foreordeyned to salvation: yet experience showeth that the reprobate are sometime moved with the same feeling that the elect are, so that in their own judgement they nothing differ from the elect. Wherefore it is no absurdity, that the Apostle ascribeth to them the taste of the heavenly gifts, 
Heb. vi.  that Christ ascribeth to them a faith for a time: not that they sound perceive the spiritual force of grace and assured light of faith: but because the Lord, the more to condemn them and make them in excusable, conveyeth himself into their minds so far forth, as his goodness may be tasted without the spirit of adoption. If any object, that then there remaineth nothing more to the faithful whereby to prove certainly their adoption: I answer that though there be a great likeness and affinity between the elect of God, and them that are endued with a falling faith for a time, yet there liveth in the elect only that affiance which Paul speaketh of, that they cry with full mouth, Abba, Father. Therefore as God doth regenerate only the elect with incorruptible seed for ever, so that the seed of life planted in their hearts never perisheth: so sound doth he seal in them the grace of his adoption, that it may be stable & sure. But this withstandeth not but that that other inferior working of the Spirit may have his course, even in the reprobate. In the mean season the faithful are taught, carefully and humbly to examine themselves, least in steed of assuredness of faith, do creep in careless confidence of the flesh. Byside that, the reprobate do never conceive but a confused feeling of grace, so that they rather take hold of the shadow than of the sound body, because the holy Spirit doth properly seal the remission of sins in the elect only, so that they apply is by special faith to their use. But yet it is truly said, that the reprobate believe God to be merciful unto them, because they receive the gift of reconciliation, although confusedly and not plainly enough: not that they are partakers of the self same faith or regeneration with the children of God, but because they seem to have as well as they, the same beginning of faith, under a cloak of Hypocrisy.  
And I deny not, that God doth so far give light unto their minds, that they acknowledge his grace, but he maketh that same feeling so different from the peculiar testimony which he giveth to his elect, that they never come to the sound effect and fruition thereof. For he doth not therefore show himself merciful unto them, for that he having truly delivered them from death, doth receive them to his safeguard, but only he discloseth to them a present mercy. But he vouchsafeth to grant to the only elect the lively root of faith, so that they continue to the end. So is that objection answered, if God do truly show his grace, that the same remaineth perpetually established, for that there is no cause to the contrary, but that God may enlighten some with a present feeling of his grace, which afterward vanisheth away.  
Also, though faith be a knowledge of God's kindness toward us, and an assured persuasion of the truth thereof: yet it is no marvel that the feeling of God's love in temporal things doth vanish away: which although it have an affinity with faith, yet doth it much differ from faith. I grant, the will of God is unchangeable, and the truth thereof doth alway steadfastly agree with itself, but I deny that the reprobate do proceed so far as to attain unto that secret revelation, which the Scripture sayeth to belong to the elect only. Therefore I deny that they do either conceive the will of God as it is unchangeable, or do steadfastly embrace the truth thereof, because they abide in a feeling that vanisheth away: Like as a tree that is not planted deep enough to take lively roots, in process of time waxeth dry, although for a few years it bringeth forth not only blossoms and leaves, but also fruit. Finally, as by the fall of the first man, the Image of God might have been blotted out of his mind and soul, so it is no marvel, if God do shine upon the reprobate with certain beams of his grace, which afterward he suffereth to be quenched. And there is no cause to the contrary, but that he may lightly over wash some, and thoroughly soak other some with the knowledge of his Gospel. This is in the mean time to be holden for truth, that how small and weak so ever saith he in the elect, yet because it is to them a sure pledge of the spirit of God, and a seal of their adoption, the print thereof can never be blotted out of their hearts: as for the reprobate, that they are over spread with such a light as afterward cometh to nought. And yet the spirit is not deceyptefull, because he giveth not life to the seed that he casteth in their hearts, to make it abide always incorruptible, as he doth in the elect. I go yet further, for whereas it is evident by the teaching of the Scripture and by daily experience, that the reprobate are sometime touched with the feeling of God's grace, it must needs be that there is raised in their hearts a certain desire of mutual love. So for a time there lived in Saul a godly affection to love God, by whom he knew himself to be fatherly handled, and therefore was delighted with a certain sweetness of his goodness. But as the persuasion of the fatherly love of God is not fast rooted in the reprobate, so do they not soundly love him again as his children, but are led with a certain affection like hired servants. For to Christ only was that Spirit of love given, to this end, that he should pour it into his membres. And truly that saying of Paul extendeth no further, 
Rom. u.u.  but to the elect only: The love of God is poured abroad into our hearts by the holy Spirit that is given us, even the same love that engendereth the same confidence of calling upon him, which I have before touched. As on the contrary side we see God to be marvelously angry with his children, whom yet he cesseth not to love: not that in himself he hateth them, but because his will is to make them afraid with the feeling of his wrath, but to the intent to abate their pride of flesh, to shake of their drowesinesse, and to move them to repentance. And therefore all at one time they conceive him to be both angry with them or with their sins, and also merciful unto them: because they not feignedly do pray to appease his wrath, to whom yet they flee with quiet assured trust. Hereby it appeareth that it is not true that some do counterfeit a show of faith, which yet do lack the true faith, but while they are carried with a sudden violent motion of Zele, they deceive themselves with false opinion, And it is no doubt that sluggishness so possesseth them, that they do not well examine their heart as they ought to have done. It is likely that they were such to whom (as john witnesseth) Christ did not commit himself when yet they believed in him: 
Ih. ij. xxiv  because he knew them all, and knew what was in man. If many did not fall from the common faith (I call it common, because the faith that lasteth but a time hath a great likeness and affinity with the lively and continuing faith) Christ would not have said to his Disciples: 
Ih. viij. iij  If ye abide in my word, then are ye truly my Disciples, and ye shall know the truth, and the truth shall make you free. For he speaketh to them that had embraced his doctrine, and exhorteth them to the increase of faith, that they should not by their own sloughtfulnesse quench the light that is given them. 
Tit. i.i.  Therefore doth Paul affirm, that faith peculiarly belongeth to the elect, declaring that many vanish away, because they have not taken lively root. Like as Christ also saith in Matthew: 
Matt. xv. xiij.  every tree that my father hath not planted, shallbe rooted up. In other there is a grosser kind of lying, that are not ashamed to mock both God and men. 
I●●. two.  james inveigheth against that kind of men, that with deceitful pretence do wickedly abuse faith. 
i Tim. i. v  Neither would Paul require of the children of God a faith unfeigned, but in respect that many do presumptuously challenge unto themselves that which they have not, & with vain coloured deceit do beguile other or sometime themselves. 
i Tim. i● nineteen.  Therefore he compareth a good conscience to a chest wherein faith is kept, because many in falling from good conscience, have suffered shipwreck of their faith.  
We must also remember the doubtful signification of the word faith. For oftentimes faith signifieth the sound doctrine of religion, as in the place that we now alleged, and in the same Epistle where Paul writeth: 
i Tim. iij.ix.  Deacons to hold fast the mystery of faith in a pure conscience. Again, where he publisheth the falling away of certain from the faith. But on the other side he saith that Timothee was nourished up with the words of faith. 
i Tim. iiii i. &. vi. two. Tim. i● xvi. &. iij. viii. Tit. i. xiii. &. ii.ii.  where he saith that profane vanities and oppositions, falsely named sciences, are the cause that many depart from the faith: whom in an other place he calleth reprobate touching faith. As again he chargeth Tit●s, Again saying, Warn them that they be sound in the faith. By soundness he meaneth nothing else but pureness of doctrine, which is easily corrupted and brought out of kind by the lightness of men. Even because in Christ, 
Ecl. two. iii.  whom faith possesseth, are hidden all the treasures of wisdom and knowledge: therefore faith is worthily extended to signify the whole sum of heavenly doctrine, from which it can not be severed. Contrariwise sometime it is restrained to signify some particular object, 
Mat. ix. two.  as when Matthew saith, that Christ saw the faith of them that did let down the man sick of the palsy through the tiles: and christ himself crieth out that he found not in Israel so great faith as the Centurion brought. But it is likely that the Centurion was earnestly bent to the healing of his daughter, 
Mat. viii. x.  the care whereof occupied all his mind: yet because being contented with the only assent and answer of Christ, he required not Christ's bodily presence, therefore in respect of this circumstance his faith was so much commended. And a little here before we have showed, 
i Cor. xiii. x.  that Paul taketh faith for the gift of working miracles, which gift they have that neither are regenerate by the Spirit of God, nor do heartily worship him. Also in an other place he setteth faith for the doctrine whereby we are instructed in faith. For where he writeth that faith shall be abolished, it is out of question that that is meant by the ministery of the Church, which at this 〈◊〉 is profitable for our weakness. In these forms of speech standeth a proportional relation. But when the name of faith is unproperly removed, to signify a false profession, or a lying title of faith, that should seem to be as hard a figurative abuse, as when the fear of God is set for a corrupt and wrongful manner of worshipping, as when it is oftentimes said in the holy History, that the foreign nations which had been transplanted into Samaria and the places bordering there about, feared the feigned Gods and the God of Israel: which is as much, as to mingle heaven and earth together. But now our question is, What is that faith which maketh the children of God different from the unbelievers, by which we call upon God by the name of our Father, by which we pass from death to life, and by which Christ the eternal salvation and ●he dwelleth in us. The force and nature thereof I think I have shortly and plainly declared.  
Now let us again go through all the parts of it, even from the beginning, which being diligently examined, (as I think) there shall remain nothing doubtful. When in defining faith we call it a knowledge, we mean not thereby a comprehendyng, such as men use to have of those things that are subject to man's understanding. For it is so far above it, that man's wit must go beyond & surmount itself to come unto it, yea and when it is come unto it, yet doth it not attain that which it feeleth, but while it is persuaded of that which it conceiveth not, it understandeth more by the very assuredness of persuasion, than if it did with man's own capacity thoroughly perceive any thing familiar to man. 
Ephe. iii. xviij.  Therefore Paul saith very well, where he calleth it to comprehend what is the length, breadth, depth, and height, and to know the love of Christ that far surmounteth knowledge. For his meaning was to signify, 
Colos. i. xxviii.  that the thing which our mind conceiveth by faith, is every way infinite, and that this kind of knowledge is far higher than all understanding. But yet because the Lord hath disclosed to his Saints the secret of his will which was hidden from ages and generations, therefore by good reason faith is in Scripture sometime called an acknowledging: and john calleth it a certain knowledge, 
i. Ih. iii.ii.  where he testifieth, that the faithful do certainly know that they are the children of God. And undoubtedly they know it assuredly: but rather by being confirmed by persuasion of God's truth, than by being informed by natural demonstration. And his, 
i●. Cor. v. vi.  also the words of Paul do declare, saying that while we ●well in the body, we are wandering abroad from the lord, because we walk by faith and not by sight: whereby he showeth that those things which we understand by faith, are yet absent from us and are hidden from our sight. And hereupon we determine, that the knowledge of faith standeth rather in certainty than in comprehending.  
We further call it, a sure and steadfast knowledge, to express thereby a more sound constanty of persuasion. For as faith is not contented with a doubtful and rolling opinion so is it also not contented with a dark and entangled understanding: but requireth a full and fixed assuredness▪ such as men are wont to have of things found by experience and proved. For unbelief sticketh so fast and is so deep rooted in our hearts, and we are so bend unto it, that this which all men confess with their mouth to be true, that God is faithful, no man is without great contention persuaded in his heart. Specially when it cometh to the proof, than the wavering of all men discloseth the fault ●hat ●●ore was hidden. And not without cause the Scripture with so n●●●ble cit●es of commendation maineteyneth the authority of the word of God, but endeavoureth to give remedy for the aforesaid disease that God may obtain to be fully believed of us in his promises. The words of the Lord (saith David) are pure words, 
Psa. nineteen. xxxi.  as the S●●●e●●ryed in a furnace of earth, fined seven times. Again. The word o● the Lord fined is a shield to all that trust in him. And Solomon confirming the same, 
Pro. 〈…〉  and in a manner in the same words, saith: Every word of God is pure. But sith the whole cxix Psalm entreateth only in a manner upon the same, it wear superfluous to allege any more places. Truly so oft as God doth so commend his word unto us, he doth therein by the way reproach us with our unbelievingness: because that commendation tendeth to no other end, but to root up all perverse doubtings out of our hearts. There be also many which so conceive the mercy of God, that they take little comfort thereof. For they be even therewithal pinched with a miserable carefulness, while they doubt whether he will be merciful to them or Noah, because they enclose within to narrow bounds the very same mercifulness, of which they think themselves most assuredly persuaded. For thus they think with themselves, that his mercy is in deed great and plentiefull poured out upon many, offering itself and ready for all men: but that it is not certain whether it will extend unto them or no, or rather whether they shall attain unto it or no. This thought when it so stayeth in the mid race, is but a half. Therefore it doth not so confirm the spirit with assured quietness, as it doth trouble it with unquiet doubtfulness. But there is a far other feeling of full assuredness, which in the Scriptures is alway assigned to faith, even such a one as plainly setting before us the goodness of God, doth clearly put it out of doubt. And that can not be, but that we must needs truly feel and prove in ourselves the sweetness thereof. 
Eph. iii. xx.  And therefore the Apostle out of faith deriveth assured confidence, and out of it again boldness. For thus he sayeth, that by Christ we have boldness, and an entrance with confidence, which is through faith in him. By which words truly he showeth, that it is no right faith, but when we are bold with quiet minds to show ourselves in the presence of God. Which boldness proceedeth not but of assured confidence of God's good will and our salvation. Which is so true, that many times this word Faith, is used for Confidence.  
But hereupon hangeth the chief stay of our faith, that we do not think the promises of mercy which the Lord offereth to be true only in other beside us, & not at all in ourselves: but rather that in inwardly embracing than, we make them our own. From hence proceedeth that confidence which the same Paul in an other place calleth peace, 
Rom. u.i.  unless some had rather say, that peace is derived of it. It is an assuredness that maketh the conscience quiet & cheerful before God, without which the conscience must of necessity be vexed, & in a manner torn in pieces with troublesome trembling, unless perhaps it do forget God & itself, & so slumber a little while. & I may truly say, For a little while, for it doth not long enjoy that miserable forgetfulness, but is with often recourse of the remembrance of God's judgement sharply tormented. Briefly, there is none truly faithful, but he that being persuaded with a sound assuredness that God is his merciful & loving father, doth promise himself all things upon trust of God's goodness: and none but he that trusting upon the promises of Gods good will toward him, conceiveth and undoubted looking for of salvation: 
Hebr. iij. xiii.  as the Apostle showeth in these words: If we keep sure to the end our confidence and glorying of hope. For hereby he meaneth that none hopeth well in the Lord, but he that with confidence glorieth that he is heir of the kingdom of heaven. There is none (I say) faithful, but he that leaning upon the assuredness of his own salvation, doth confidently triumph upon the devil and death, as we are taught by that notable concluding sentence of Paul: 
Rom. viii. xxxvii●.  I am persuaded (saith he) that neither death, nor life, nor Angeles, nor principalities, nor powers, nor things present, nor things to come, shallbe able to separate us from the love of God. wherewith he embraceth us in Christ Iesu. And in like manner, the same Apostle thinketh, that the eyes of our mind are by no other mean well lightened, unless we see what is the hope of the eternal inheritance to which we are called. 
Ephes. i. xviii.  And each where his common manner of teaching is such, that he declareth that no otherwise we do not well comprehend the goodness of God, unless we gather of it the fruit of great assuredness.  
But (some man will say) the faithful do find by experience a far other thing within themselves which in recording the grace of God toward them, are not only tempted with unquietness, which oftentimes chanceth unto them, but also are sometime shaken with most grievous terrors: so great is the vehemency of temptations to throw down their minds: which thing seemeth not sufficiently well to agree with that assuredness of faith. Therefore this doubt must be answered, if we will have our aforesaid doctrine to stand. But truly, when we teach that faith ought to be certain and assured, we do not imagine such a certainty as is touched with no doubting, nor such an assuredness as is assailed with no carefulness: but rather we say, that the faithful have a perpetual strife with their own distrustfulness. So far be we from settling their consciences in such a peaceable quietness, as may be interrupted with no troubles at all yet on the other side we say, that in what sort so ever they be afflicted, they do never fall and depart from that assured confidence which they have conceived of the mercy of God. The Scripture setteth forth no example of faith more plain, or more notable than in David, 
Psa. xlii. vi. ● xliii. v  specially if a man behold the whole continual course of his life. But yet how he was not alway of quiet mind, himself declareth by innumerable complaints, of which at this time it shall be sufficient do choose out a few. When he reproacheth his own soul with troublesome motions, what is it else but that he is angry with his own unbelevengnesse? Why tremblest thou my soul (saith he) and why art thou disquieted within me? trust in God. And truly that same discouragement was a plain token of destruction, even as if he thought himself to be forsaken of God. And in an other place we read a larger confession thereof, 
Psa. xxxi. xxij.  where he saith: I said in my overthrow, I am cast out from the sight of thy eyes. Also in an other place he disputeth with himself in careful and miserable perplexity, yea & quareleth of the very nature of God, saying: Hath God forgotten to have mercy? will he cast of for ever? And yet harder is that which followeth: 
Ps. lxxvii. x.  But I have said, To die is mine: charges are of the right hand of the highest. For, as in despere he condemneth himself to destruction, and not only confesseth himself to be tossed with doubting, but as if he were vanquished in battle, he leaveth nothing to himself, because God hath forsaken him, and hath turned to destroy him, the same hand that was wont to be his helper. 
Psa. cxvi. seven.  Wherefore not without cause he exhorteth his soul to return to her quietness, because he had found by experience, that he was tossed among troublesome waves. And yet (which is marvelous) in all these assaults, faith upholdeth the hearts of the godly, and is truly like unto a Date tree to endeavour and rise upward against all burdens, how great soever they be: as David, when he might seem to be utterly overwhelmed, yet in rebuking himself, cesseth not to rise up to God. And truly he that striving with his own weakness, resorteth to faith in his troubles, is already in a manner conqueror. Which may be gathered by this sentence and other like: 
Psa. x●vii. xiii●.  Wait for the Lord, be strong, he shall strengthen they heart: wait for the Lord. He reproacheth himself of fearfulness, and in repeating the same twice, confesseth himself to be sometimes subject to many troublesome motions. And in the mean time he doth not only become displeased with himself in these faults, but earnestly endeavoureth to amendment. Truly if we will more nearly by good examination compare him with Achaz, there shallbe found great difference. 
Esa. seven. iii  Isaiah was sent to bring remedy to the careful grief of the wicked king and hypocrite, and spoke unto him in these words: Be in safeguard and be quiet: fear not, etc. But what did Achaz? As it was before said, that his heart was moved as the trees of the wood are shaken with wind, though he heard the promise, yet he cess not to quake for fear. This therefore is the proper reward & punishment of unbelief, so to tremble for fear, that in temptation he turneth himself away from God, that doth not open to himself the gate by faith. Contrariwise the faithful whom the weighty burden of temptations maketh to stoop, and in a manner oppresseth, do constantly rise up, although not without trouble and hardiness. And because they know their own weakness, they pray with the Prophet: 
Psa. cxix. xiiii.  Take not the word of truth away from my mouth continually. By which words we are taught, that sometime they become dumb, as though their faith were utterly overthrown, yet they faint not, nor turn their backs, but proceed in their battle, & with prayer do encourage their slothfulness, lest by favouring themselves they should grow to unsensible dullness.  
For the understanding thereof, it is needful to return to that division of the flesh and the spirit, whereof we made mention in an other place, which doth in this behalf most clearly appear. The godly heart therefore heleth a division in itself, which is partly delighted with sweetness by acknowledging of the goodness of God, & partly grieved with bitterness by feeling of his own misery, partly resteth upon the promise of the Gospel, and partly trembleth by reason of the testimony of his own wickedness: partly rejoiceth with conceiving of life, and partly quaketh for fear of death. Which variation cometh by imperfection of faith, for as much as we never be in so good case in the course of this present life, as being healed from all disease of distrustfulness, to be altogether filled & possessed with faith. Hereupon proceed those battles, when the distrustfulness that abideth in the remnantes of the flesh, riseth up to assail the faith that is inwardly conceived. But if in a faithful mind assuredness be mixed with doubtfulness, come we not then alway to this point, that faith standeth not in a certain and clear knowledge, but in a dark & doubtfully entangled knowledge of Gods will toward us? No, not so. For though we be diversly drawn with sundry thoughts, yet are we not therefore by and by severed from faith: though we be vexed with tossing up and down of distrustfulness, yet are we not therefore drowned in the bottomless depth thereof: and though we be shaken, yet be we not thrust▪ down out of our place. For this is alway the end of this battle, that faith doth at length with wrestling overcome those hard troubles, wherewith when she is so besieged, she seemeth to be in danger.  
Let this be the sun of all. So soon as any drop of faith, be it never so small, is poured into our hearts, we by and by begin to behold the face of God mild and pleasant and loving toward us: yet the same we see from a far of, and far distant from us, but with so sure sight, that we know we are not deceived. From thence forward, how much we profit (as we ought continually to profit) as it were by proceeding further, we come unto so much the nearer, and therefore certainer beholding of him, and by very continuance he is made more familiar unto us. So we see, that the mind enlightened with the knowledge of God, is first holden wrapped in much ignorance, which by little and little is wiped away. Yet the same mind is not so hindered by being ignorant of some things, or by darkly seeing that which she seeth, but that she enjoyeth a clear knowledge of gods will toward her, which is the first and principal point in faith. For as if a man being shut up in prison, have beams of the sun shining in, sidelong at a narrow window, or as it were but half glummering, he wanteth in deed the free beholding of the sun, yet he seeth with his eyes an undoubted brightness thereof, and receiveth the use of it: so we being ●ounde with the fetters of an earthly body, how so ever we be on each side shadowed with much darkness, yet we are sufficiently enlightened unto perfect assuredness, by the light of God, extending his beams of light upon us, though it be but a little, to show forth his mercy.  
Both these points the Apostle very well teacheth in diverse places. For when he saith, 
〈…〉 xiii. xx.  that we know unperfectly, and prophecy unperfectly, and see by a dark speaking as by a glass, he showeth how slender a little portion of the true godly wisdom is given us in this present life. For though those words do not expressly show that our faith is unperfect so long as we groan under this burden of the flesh, but that it happeneth unto us by our own imperfection, that we have need to be continually exercised in learning: yet he secretly declareth that that thing which is infinite, can not be comprehended by our small capacity, and narrow compass. And this Paul reporteth of the whole church, but unto every own of us, his own dullness is a hindrance & stay that he can not come so near as were to be wished. But how sure and undeceviable a taste of itself, even a small drop of faith doth make us feel, the same Apostle showeth in an other place, where he affirmeth, 
●● Cor. three x●●●ii.  that by the Gospel we behold the glory of God with uncovered face, having no veil between us and it, so effectually that we be transformed into the same image. In such entanglementes of ignorance there must needs be wrapped together both much doubting and fearful trembling, specially for as much as our heart, by a certain natural instinct of itself, is inclined to unbelievingness. Byside that there be temptations which both infinite in number, and diverse in kind, do oftentimes with great sudden violence assail us. But specially our own conscience oppressed with heavy burden of sins lying upon it, doth sometime lament and groan with itself, and sometime accuseth itself: sometime secretly murmureth, and sometime is openly troubled. Whether therefore adversities do show an appearance of the wrath of God, or the conscience doth find in itself any proof or matter of his wrath, from thence unbelief doth take weapons and engines to vanquish faith withal: which are always directed to this end, that we thinking God to be our adversary and hatefully bend against us, should both not hope for any help at his hand, and also be afraid of him as of our deadly enemy.  
To bear these assaults, faith doth army and fortify herself with the word of God. And when such a tentation assaileth, that God is our enemy, because he is sharp against us: faith in the other side answereth, that even when he punisheth he is also merciful, because his chastisement cometh rather of love than of wrath. When faith is stricken with this thought that God is a revenger of iniquities▪ against that stroke he setteth his pardon ready for all offences, so oft as the sinner resorteth to the mercifulness of the Lord. So a godly mind how so ever it be in marvelous wise tossed and vexed, yet at length riseth up above all dangers, and never suffereth the confidence of God's mercy to be plucked away from it: But rather what so ever contentions do trouble and weary it, in the end they turn to the assuredness of this confidence. And hereof this is a proof, that the holy ones, when they think themselves most of all pressed with the vengeance of God yet even then do make their complaints to the same God: and when it seemeth that they shall not be heard at all, even then nevertheless they call upon him. For to what purpose were it, to make their moan to him from whom they hoped for no comfort? truly they would never find in their hearts to call upon him, unless they believed that there were some help at his hand prepared for them. 
Mat. viii. xxv.  So the Disciples, in whom Christ blameth their smallness of faith, complained in deed that they perished, but yet they called to him for help. And when he rebuketh them for their small faith, yet he doth not reject them from the number of his, nor maketh them of the number of the unbelievers, but stirreth them to shake of that fault. Therefore we affirm again that which we have above spoken, that the root of faith is never plucked out of a godly heart, but sticketh so fast in the bottom, that how so ever it be shaken and seem to bend this way or that way, the light thereof is so never quenched or choked up, but that it lieth at least hidden under some embers: and by this token is plainly showed, that the word which is an uncorruptible seed, bringeth forth fruit like to itself, the spring whereof doth never whither and utterly perish▪ for whereas this is the extremest matter of despair to the holy ones to ●ele according to the consideration of present things, the hand of God bend to their destruction: 
job. xiii. xv.  yet job affirmeth that his hope shall proceed so far▪ that though God do kill him, yet he will not therefore cease to trust in him. This is the truth therefore: Unbelief reigneth not within the hearts of the godly, but outwardly assaileth them: neither doth she deadly wound them with her weapons, but only troubleth them, or so hurteth them, that yet the wound is curable. for faith, 
Ephe. vi▪ xviii.  as Paul teacheth, serveth us for a shield: that being holden up against weapons, doth so receive the force of them, that it either utterly driveth them back, or at least so breaketh their violence, that they can not pierce them to danger of life. Therefore when faith is shaken, it is like as if a strong soldier with the violent stroke of a dart be compelled to remove his foot, and give ground a little: and when faith itself is wounded, that is like as if his buckler by some stroke be in some part broken, but yet so that it is not stricken through. For always the godly mind will attain to rise thus high as to say with David, 
Psa. xx●● iiij.  If I walk in the midst of the shadow of death, I will fear none evil, because thou art with me. It is in deed terrible to walk in the darkness of death & it can not be but that the faithful, how much strength soever they have must be afraid of it. Yet because this thought surmounteth it, that they have God present with them, and providing for their safety, that fear is overcome with assuredness. For (as Augustine saith) how great engines so ever the devil raiseth up against us, so long as he possesseth not the place of the heart, where faith dwelleth, he is cast out of the doors. And so if we may judge by the success, the faithful not only escape safe from every battle, so that by and by receiving fresh courage they are ready to come again into the field: but also that is fulfilled which john saith in his canonical Epistle: This is the victory that overcometh the world, 
i. Ih. v. iiij  even your faith. For he affirmeth that it shall not only win the victory in one or few battles, or against some one assault, but also that it shall get the overhand of the whole world, although it be a thousand times assailed.  
There is an other kind of fear & trembling, but such a one as by it the assuredness of faith is so nothing at all diminished the thereby it is the more soundly established. That is, when the faithful either in thinking that the examples of God's vengeance against the wicked are showed for lessons for them to learn by, do carefully beware that they happen not to provoke gods wrath against themselves with the same offences: or recording with themselves their own misery, do learn to hang altogether upon the Lord, without whom they see themselves to be more fickle & sooner vanishing than any blast of wind. For when the Apostle in setting forth the scourges wherewith the Lord in old time had punished the people of Israel, 
i Cor. x.xi.  putteth the Corinthians in fear that they entangle not themselves with like evils: he doth not thereby abate their affiance▪ but only shaketh away the dullness of the flesh by which faith is wont more to be oppressed than strengthened. And when he taketh occasion of that jews fall to exhort him the standeth, 
Ro. xi.xx.  to take heed that he fall not, he doth not thereby bid us to waver, as though we were not fully assured of our steadfastness, but only he taketh away arrogant presumption & rash trusting to much in our own strength, that after the thrusting out of the jews, the Gentiles being received into their place, should not to much outrageously triumph against them. Albeit he speaketh there not only to the faithful, but also in the same saying comprehendeth the Hypocrites that gloried only in outward show. For neither doth he admonish every man particularly, but making a comparison between the jews and the Gentiles, after that he had showed that the jews in this that they were rejected, did suffer just punishment for their unbelief and unthankfulness, he also exhorted the Gentiles that they should not, by being proud and extolling themselves, lose the grace of adoption lately conveyed unto them. But as in that general rejecting of the jews, there remained yet some that were not fallen from the covenant of adoption, so out of the Gentiles there might arise some, which without true faith, should be puffed up only with foolish confidence of the flesh, and so abuse God's loving kindness to their own destruction. But although you take this as spoken to the elect & faithful, yet thereupon shall follow no inconvenience. For it is one thing to hold down the rash presumption which out of the remnants of the flesh creepeth sometime even into the holy ones, that with vain confidence it wax not outrageously wanton: and an other thing to strike the conscience with fear, that it rest not with full assuredness in the mercy of God.  
Then, when he teacheth, that with fear and trembling we should work our own salvation, 
Phil. ij. xij  he requireth nothing else, but that we should accustom us with much abasing of ourselves, reverently to look up unto the mightiness of God. For truly nothing doth so much awake us to cast all our confidence and assurance of mind upon the Lord, as doth the distrust of ourselves and carefulness conceived by knowledge in conscience of our own wretchedness. And according to this meaning is that saying in the Prophet to be taken: 
Pl. u.viij.  In the multitude of thy goodness I will enter into thy temple: I will worship in fear. Where he comely conjoineth the boldness of faith that leaneth upon God's mercy with a reverent fear, which we must needs feel so oft as coming into the sight of God's majesty, we perceive by the glorious brightness thereof, how great is our own filthiness. And Solomon saith truly, 
Pro. xxviii xiv.  where he pronounceth the man blessed, that continually maketh his own heart afraid, for by hardening thereof men fall headlong into evil. But such fear he meaneth as may make us more heedful, not such whereby we should be troubled and utterly fall: even such a fear as when the mind confounded in itself, doth recover itself again in God: when despeiring itself, it reviveth by trust in him. Therefore there is no cause to the contrary, but that the faithful may at one time both be in fear, and also enjoy most assured comfort, in respect that sometime they turn their eyes to behold their own vanity, and sometime they cast the thought of their mind upon the truth of God. But how (will some man say) shall fear and faith dwell both in one mind? even thus, as contrarily unsensible dullness, and carefulness. For whereas the wicked travail to procure to themselves a want of grief, that no fear of God might trouble them, yet, the judgement of God so presseth them, that they can not attain that which they desire. So there is nothing to withstand, but that God may exercise them that be his to humility, that in fighting valiantly, they may restrain themselves under the bridle of modesty. And by the process of the text it appeareth, that this was the intent of the Apostle, where he assigneth the cause of fear and trembling to be the good pleasure of God, whereby he giveth to them that be his both to will well, and valiantly to go through with it. According to this meaning ought we to take that saying of the Prophet: 
Ose. iii. v.  The children of Israel shall fear God and his goodness: because not only, godliness engendereth the reverence of God, but the very sweetness and pleasant taste of grace, filleth man being discouraged in himself with fear and admiration, to make him hang upon God, and humbly yield himself subject to his power.  
Yet we do not hereby make room to that most pestilent Philosophy, which many half papists at this day begin to coin in corners. For, because they can not defend that gross doubtfulness which hath been taught in Schools, they fly to an other devise, to make a confidence mingled with distrustfulness. They confess, that so oft as we look unto Christ▪ we find in him full matter to hope well: but because we are always unworthy of those good things that are offered us in Christ, they would have us to waver & stagger in beholding of our own unworthiness. Briefly, they place conscience to between hope & fear, that it altereth from the one to the other, by interchangeable times & courses: and they so compare faith & hope together, that when the one springeth up the other is pressed down, when the one ariseth the other again falleth. So when Satan seeth that those open engines wherewith before time he was wont to destroy the assuredness of faith, do now nothing prevail, he endeavoureth by crooked undermines to overthrow it. But what manner of confidence shall that be, which shall now & then yield to desperation. If (say they) thou consider Christ, there is assured salvation: but if thou return to thyself, there is assured damnation. Therefore of necessity distrust and good hope must by interchangeable courses reign in thy mind: As though we ought to imagine Christ standing a far of, and not rather dwelling within us. For therefore we look for salvation at his hand, not because he appeareth a far of unto us, but because he hath graffed us into his body, and so maketh us partakers not only of all his good things, but also of himself. Therefore I thus turn this their argument against themselves: If thou consider thyself, there is certain damnation. But because Christ with all his good things is by way of communicating so given unto thee, that all his things are made thine, and thou art made a member of him, yea & all one with him: his righteousness drowneth thy sins, his salvation taketh away thy damnation: he by his worthiness cometh between thee and God, that thy unworthiness come not in the sight of God. Briefly, this is the truth: we ought neither to separate Christ from us, nor us from him, but with both hands to hold fast that fellowship whereby he hath coupled himself unto us. So the Apostle teacheth us: 
Ro. viii. x.  The body in deed (saith he) is dead by reason of sin: but the Spirit of Christ that dwelleth in you, is life for righteousness. According to these men's trifling devise he should have said, Christ in deed hath life with himself: but you, as you be sinners, remain subject to death and damnation. But he saith far otherwise. For he teacheth that that damnation which we deserve of our 〈◊〉▪ is swallowed up by the salvation of Christ, and 〈…〉 the same reason that I have alleged, because Christ is not 〈◊〉 us, but dwelleth within us, and cleaveth unto us not only with ●●diuidable knot of fellowship, but with a certain marvelous communion daily more and more groweth with us into one body, till he be made altogether one with us. And yet I deny not, as I have said a little before, that sometime there happen certain i●●erruptions of faith, as the weakness thereof is among violent sudden motions bowed hither or thither. So in the thick mist of temptations the lig●● thereof is choked, but what so ever happeneth, it cesseth not from endeavour to seek God.  
And no otherwise doth bernard argue, when he purposely entreateth of this question in his .v. Homely in the Dedication of the temple. Oftentimes (I say) by the benefit of God studying upon the soul, me thinks I find in it two things as it were contrary. If I behold the soul itself, as it is in itself and of itself, I can say nothing more truly of it, than that it is utterly brought to nought. What need I now to reckon up particularly all the miseries of the soul, how it is loaden with sins, covered with darkness, entangled with deceitful enticements, itching with lusts, subject to passions, filled with illusions alway inclined to evil, bend to all kinds of vice, finally full of shame and confusion? Now if all the very righteousnesses of it being looked upon by the light of truth be found like a cloth stained with flowers, 
Esa. lx●●ii▪ vi.  then what shall the unrighteounesses thereof be accounted? If the light that is in us be darkness, how great shall the very darkness be? 
Matt. v●. xiij.  What then? without doubt man is made like unto vanity: man is brought to nought: man is nothing. But how then is he utterly nothing, whom God doth magnify? How then is he nothing, toward whom God's heart is set? Brethren, let us take heart again. Though we be nothing in our own hearts, peradventure there may somewhat of us lie hidden in the heart of God. O father of mercies, O father of the miserable, how dost thou set thy heart toward us? For thy heart is where thy treasure is. But how●●e we thy treasure, if we be nothing? All nations are so before thee as if they were not, they shallbe reputed as nothing. Even before thee, not within thee: so in the judgement of thy truth, but not in the affection of thy pity. Thou callest those things that are not, as though they were. Therefore both they are not, because thou callest those things that are not, and also they are because thou callest them. For though they are not, in respect of themselves, yet with thee they are, according to that saying of Paul, 
Ro. ix. xii.  not of the works of righteousness, but of him that calleth. And then he saith, that this coupling together of both considerations is marvelous. Truly those things that are knit together, do not the one destroy the other. Which also in the conclusion he more plainly declareth in these words. Now if with both these considerations we diligently look upon ourselves what we be, yea in the one consideration how we be nothing, and in the other how much we be magnified, I think our glorying seemeth to be tempered, but peradventure it is more increased. Truly it is perfectly established, that we glory not in ourselves but in the Lord. If we think thus: if he hath determined to save us, we shall by and by be delivered: now in this we may take courage. But let us climb up into a higher watch tour, & seek for the city of God, seek for the temple, seek for the house, seek for the spouse. I have not forgotten, but I say it with fear & reverence, we I say be, but in the heart of God. We be, but by his allowing as worthy, not by our own worthiness.  
Now, ●he fear of the lord, whereof commonly in every place witness is borne to all the holy ones, & which is in some places called the beginning of wisdom & in some places wisdom itself, 
Pro. i seven.  although it be but one, 
Psal. c.xi  yet it proceedeth from a double understanding. For God hath in himself the reverence both of a father & of a lord. 
Pro. xv. x●iij  Therefore he that will truly worship him, will endeavour to show himself both an obedient son & a serviceable servant unto him. 
Malac. i. seven.  The obedience that is given to him as to a father, the Lord by his Prophet calleth honour: the service that is done to him as to a lord, he calleth fear. The son (saith he) honoureth the father & the servant the lord. 
job. vi●●. xxvi●●.  If I be a father, where is my honour? If I be a lord, where is my fear? But how soever he putteth difference between them, thou seest how he confoundeth them both together. Therefore let the fear of the lord be unto us a reverence, mingled with that same honour & fear. Neither is it any marvel, if one mind receive both those affections. For he that considereth with himself what a father God is unto us, hath cause enough, although there were no hells at all, why he should dread his displeasure more grievously than any death. But also (such is the wantonness of our flesh to run to licentiousness of sinning) to restrain the same by all means, we ought therewithal to take hold of this thought, that the Lord under whose power we live, abhorreth all iniquity, whose vengeance they shall not escape, that in living wickedly do provoke his wrath against themselves.  
But that which john saith, that fear is not in charity, but perfect charity casteth out fear, 
i job. iiii. ●viij.  because fear containeth punishment, disagreeth not with this that we say. For the wicked fear not God in this respect that they dread to incur his displeasure, if they might do it without punishment: but because they know him to be armed with power to revenge: therefore they shake for fear at the hearing of his wrath. And also they so fear his wrath, because they think that it hangeth over them, for that they look every moment when it shall fall upon their heads. As for the faithful: they (as is above said) both fear his displeasure more than punishment and are not troubled with fear of punishment as if it did hang over their necks, but they are made the more ware not to procure it. So saith the Apostle, when he speaketh to the faithful: Be ye not deceived: 
Eph v. vi.  for this cometh the wrath of God upon the children of unbelief. 
Co●. iij. vi.  He threateneth not that God's wrath will come upon them, but putteth them in mind to think upon this, that the wrath of God is prepared for such wicked doings as he had recited, that they themselves should not be willing also to prove it. Albeit it seldom happeneth that the reprobate be awakened with only and bare threatenings, but rather being already gross and unsensibly dull with their own hardness, so oft as God thundereth from heaven they harden themselves to obstinacy, but when they are once stricken with his hand, then whether they will or no, they be enforced to fear. This fear they commonly call a servile fear: and in comparison se● it for contrary to free natured & willing fear which becometh children. Some other do subtly thrust in a middle kind, because that same servile and constrained affection sometime to subdueth men's minds, that they come willingly to the fear of God.  
Now we understand that in the good will of God, whereunto faith is said to have respect, the possession of salvation and eternal life is obtained. For if we can want no good thing while God is favourable unto us, it abundantly sufficeth us to the assuredness of salvation, when he himself doth assure us of his love. 
Psal. lxix. iiij. Ephes. ij. xiiii.  Let him show his face (saith the Prophet) & we shallbe safe. Whereupon the Scriptures determine this to be the sum of our salvation, that God putting away all enmities, hath received us into favour. Whereby they show, that when God is reconciled unto us, there remaineth no peril, but that all things shall prosper well with us. Therefore faith, having taken hold of the love of God, hath promises of the present life and of the life to come, & perfect assuredness of all good things: but that same such as may be gathered out of the word of God. For faith doth not certainly promise to itself either the length or honour or wealth of this life, for as much as God willed none of these things to be appointed unto us, but is contented with this assuredness, that God will never fail how so ever many things fail us that pertain to the maintenance of this present life. But the chief assuredness of faith resteth in expertation of the life to come, which is set out of doubt by the word of God. But what so ever miseries and calamities betid unto them whom God loveth, they can not work the contrary, but that his good will is perfect felicity. Therefore when we did mean to express the sum of blessedness, we named the favour of God, out of which spring do flow unto us all kinds of good things. And this we may commonly note throughout the Scriptures, that when so ever mention is made not only of eternal salvation, but also of any good thing in us, we be alway called back to the love of God. 
Psa. lxiij. iiii.  For which cause David sayeth, that the goodness of God when it is felt in a godly heart, is sweeter and more to be desired than life itself. Finally, if all things else do flow unto us according to our own wishing, and we be uncertain of God's love or hatred, our felicity shallbe accursed, and therefore miserable. But if the favourable face of God do shine unto us, even our very miseries shallbe blessed, 
Rom. viii. xxiv.  because they are turned to helps of our salvation. As Paul when he heaped up a rehearsal of all adversities, yet he glorieth that he was not by them severed from the love of God: and in his prayers he alway beginneth at the favour of God, from whence floweth all prosperity. Likewise David setteth the only favour of God against all the terrors that trouble us. 
Ps●. ●●iii. iiii.  If (saith he) I shall walk in the midst of the shadow of death, I will fear no evils, because thou art with me. And we always feel that our minds do waver, unless being contented with the favour of God, they seek their peace in it, and have this inwardly fixed in them that is said in the Psalm, 
Ps. xxxii. xii.  Blessed is the people whose God is the Lord, and the nation whom he hath chosen to him for his inheritance.  
We make the foundation of faith to be the free promise of God, because faith properly stayeth upon it. For though faith do believe God to be true in all things, whether he command or forbid, whether he promise or threaten, and also obediently receiveth his commandments, and bewareth of things that he prohibeteth, and hath regard to his threatenings, yet properly it beginneth at the promise, and therein continueth, and thereupon endeth. For faith seeketh for life in God, which is not found in commandments or declarations of penalties, but in promise of mercy, and in no other promise, but such as is freely given. For the conditional promise, by which we are sent to our own works, doth no otherwise promise life, but if we perceive it to stand in ourselves. Therefore if we will not have our faith to tremble and waver, we must stay it with that promise of salvation, which is willingly & liberally offered us of the lord, rather in respect of our misery, 
Ro. x. viii.  than of our worthiness. Wherefore the Apostle beareth this witness of the gospel, that it is the word of faith: which name he taketh both from the commandments and also from the promises of the law, because there is nothing that can establish faith, but that liberal embassage, by which God reconcileth the world to himself. Therefore the same Apostle oftentimes maketh a relation of faith & the Gospel together, 
Ro. i vi. & ●v●. xvij.  when he teacheth that the ministery of the gospel was committed to him unto the obedience of faith: that the same is the power of God, to salvation to every one that believeth: that in it is revealed the righteousness of God from faith to faith. And no marvel. For sith the gospel is the ministery of reconciliation, 
ij. Cor. v. xviij.  there is no other testimony sure enough of God's good will toward us, the knowledge whereof faith requireth. Therefore when we say that faith must rest upon free promise, we do not deny but that the faithful do every way embrace and receive the word of God, but we appoint the promise of mercy to be the proper mark of faith. Even as the faithful aught in deed to acknowledge God to be the judge and punisher of wicked doings & yet they properly have regard unto his merciful kindness: for as much as he is described to them to be considered such a one as is loving and merciful, 
Ps. lxxxvi. v. and ciii. lxixi.v.  far from wrath, of much goodness, gentle unto all, pouring forth his mercy upon all his works.  
Neither yet do I regard the barkynges of Pyghius, or such other dogs, when they find fault with this restraint, as though in dividing faith, it did take hold but of one piece thereof. I grant (as I have already said) that the general object of faith (as they term it) is the truth of God, whether he threaten or put us in hope of favour. Wherefore the Apostle ascribeth this to faith, 
Heb. xi. seven  that No feared the destruction of the world, when it was not yet seen. If the fear of a punishment shortly to come, was the work of faith, then ought not the threatenings to be excluded out of the definition of faith. This is in deed true. But the cavillers do unjustly accuse us, as though we denied that faith hath respect to all the parts of the word of god. For our meaning is only to show those two things, first, that faith never steadfastly standeth until it come to the free promise: & then that we are no otherwise by it be reconciled to God, but because it coupleth us to Christ. Both those points are worthy to be noted. We seek such a faith, which may make difference between the children of God and the reprobate, between the faithful and the unbelieving. If a man do believe that God both justly commandeth all that he commandeth, and truly threateneth, shall he be therefore called faithful? Nothing less. Therefore there can be no steadfast stay of faith, unless it be grounded upon the mercy of God. But now to what end do we dispute of faith? Is it not that we may learn the way of salvation? But how doth faith bring salvation but in respect that it graffeth us into the body of Christ? Therefore there is no inconvenience, if in the definition we de enforce the principal effect thereof, and do join unto the gerall name, in stead of a difference that mark that severeth the faithful from the unbelieving. Finally, the malicious have nothing to find fault withal in this doctrine, 
Ro. x. vi●●.  but they must wrap up Paul with us in the same blame, which calleth the Gospel properly the word of faith.  
But hereupon again we gather that which we have before declared, that faith doth no less need the word than the fruit doth need the lively root of the tree, 
Psa. ix. xi.  because none other (as David testifieth) can trust in the Lord, but they that know his name. But this knowledge is not according to every man's imagination, but so far as God himself is witness of his own goodness. Which the same Prophet confirmeth in an other place, 
Psa. cix. xliv.  saying: Thy salvation is according to thy word. Again. I have trusted in thy word, save me. Where is to be noted the relation of faith to the word, & then how salvation followeth. And yet in the mean time we do not exclude the power of God, with beholding whereof, unless faith sustain itself, it can never give unto God his due honour. 
Ro. iiii. xxi  Paul seemeth to rehearse a certain slender & common thing of Abraham, that he believed that God which had promised him the blessed seed, was able to perform it. Again in an other place, 
ij. Tim. i. xviii.  speaking of himself: I know whom I have believed, and I am sure that he is able to kept that which I have left with him until that da●e. But if a man weigh with himself how many doubtings of the power of God do oftentimes creep into man's mind, he shall well perceive that they which do highly esteem it as it is worthy, have not a little profited in faith. We all will confess that God is able to do whatsoever he will, but when even the least tentation throweth us down with fear, and amasseth us with horror, thereby appeareth plainly, that we diminish the estimation of God's power, when we prefer above it those things, that Satan threateneth against God's promises. This is the reason why Esay, meaning to print into the hearts of the people the assuredness of salvation, doth so honourably entreateth of the infinite power of God. It seemeth oft that so soon as he hath begun to speak of the hope of pardon and reconciliation, he by and by turneth to an other thing, and wandereth about in long & superfluous circumstances, rehearsing how marvelously the Lord governeth the frame of heaven and earth and the whole ordre of nature: yet is there nothing that serveth not fitly for the circumstance of the matter that he speaketh of. For unless the power of God whereby he is able to do all things be presently set before our eyes, our ears will hardly hear the word, or will not esteem it so much as it is worth. Beside that, her is declared his effectual power, because godliness (as we have already showed in an other place) doth alway apply the power of God to use and work, specially it setteth before itself those works of God, whereby he hath testified himself to be a father. Hereupon cometh that in the Scriptures is so often mention made of, the redemption, whereby the Israelites might have learned that God which was once the author of salvation, will be an everlasting preserver thereof. And David putteth us in mind by his own example, that those benefits which God hath particularly bestowed upon every man, do afterward avail to the confirmation of his faith. Yea when God seemeth to have forsaken us, it behoveth us to stretch our wits further, that his ancient benefits may recomfort us, as it is said in an other Psalm: I have been mindful of old days, I have studied upon all thy works. 
Ps. c.xliii. ●s. lxxvii. xi.  etc. Again. I will remember the works of the Lord, and his meruelles from the beginning. But because without the word all quickly vanisheth away that we conceive of the power of God and of his works, therefore we do not without cause affirm that there is no faith, unless God give light unto it with testimony of his grace. But here a question might be moved, what is to be thought of Sara and Rebecca, both which being moved as it seemeth with zeal of saith, 
Goe xvi. v.  passed beyond the bonds of the word. Sara, when she fervently desired the promised issue, gave her bondmaide to her husband. It can not be denied but that she many ways sinned: but now I touch only this fault, that being carried away with her zeal, she did not restrain herself within the bonds of God's word, yet it is certain that that desire proceeded of faith. 
Goe xxvi.  Rebecca being certified by the oracle of God of the election of her son jacob▪ procured his blessing by evil crafty means: she deceived her husband the witness and minister of the grace of God: she compelled her son to lie: she by diverse guiles and deceits corrupted the truth of God. Finally in making a scorn of his promise, she did as much as in her lay, destroy it. And yet this act, how much soever it was evil, and worthy of blame, was not without faith, for it was necessary that she should overcome many offences, that she might so earnestly endeavour to attain that which without hope of earthly profit was full of great troubles & dangers. As we may not say that the holy patriarch Isaac was altogether without faith, because he being by the same oracle of God admonished of the honour transferred to the younger son, yet cess not to be more favourably bent to his first begotten son Esau. Truly these examples do teach, that oftentimes errors are mingled with faith: but yet so that faith if it be a true faith, hath alway the upper hand. For as the particular error of Rebecca did not make void the effect of the blessing, so neither did it make void her faith which generally reigned in her mind, and was the beginning and cause of that doing. Nevertheless therein Rebecca uttered how ready man's mind is to fall so soon as he giveth himself never so little liberty. But though man's default and weakness doth darken faith, yet it doth not quench it: in the mean time it putteth us in mind, how carefully we ought to hang upon the mouth of God, and also confirmeth that which we have taught, that faith vanisheth away, unless it be upholden by the word: as the minds both of Sara, and Isaac and Rebecca had become vain in their crooked wanderinges out of the way, unless they had been by God's secret bridle holden in obedience of the word.  
Again, not without cause we include all the promises in Christ, forasmuch as in the knowledge of him the Apostle includeth all the Gospel: 
Ro. i.xvii. two. Cor. ●. xx  and in an other place he teacheth, that all the promises of God are in him, yea and Amen. The reason whereof is ready to be showed. For if God promise any thing, he therein showeth his good will: so that there is no promise of his, that is not a testimony of his love. Neither maketh it any matter that the wicked when they have great and continual benefits of God's liberality heaped upon them, do thereby wrap themselves in so much the more grievous judgement. For sith they do neither think nor acknowledge that those things come unto them from the hand of God, for if they acknowledge it, they do not with themselves consider his goodness, therefore they can not thereby be better taught of his mercy than brute beasts, which according to the measure of their estate, do receive the same fruit of God's liberality, & yet they perceive it not. Neither doth it any more make against us, that many times in refusing the promises appointed for them, they do by that occasion procure to themselves the greater vengeance. For although the effectual working of the promises do then only appear, when they have found faith with us, yet the force and natural property of them is never extinguished by our unbelief or unthankfulness. Therefore when the Lord by his promises doth provoke man not only to receive, but also to think upon the fruits of his bountifulness, he doth therewith all declare unto him his love. Whereupon we must return to this point, that every promise is a testifying of God's love toward us. 
Matt. iii. xvii.  But it is out of question, that no man is loved of God but in Christ, he is the beloved Son, in whom the love of the Father abideth and resteth, and then from him poureth itself abroad unto us: 
Eph. i seven.  as Paul teacheth, that we have obtained favour in the beloved one. Therefore it must needs be derived and come unto us by mean of him. 
Eph. two. xiiii  For this cause the Apostle in an other place calleth him our peace: in an other place he setteth him out as a bond, whereby God is with fatherli natural kindness bound unto us. It followeth then that we must cast our eyes upon him, so oft as any promise is offered us. 
Ro. viii. iii & xv. viii.  And that Paul teacheth no absurdity, that all God's promises whatsoever they be, are confirmed and fulfilled in him. There be certain examples that make for the contrary. For if is not likely that Naaman the Syrian, 
Act. x. viii.  when he required of the Prophet the manner how to worship God aright, was instructed concerning the Mediator: 
Act. viii. two. ●in. v. xvii.  yet his godliness is praised. Cornelius a Gentile & a Roman, could scarcely understand that which was known not to all the Jews, yea & that very darkly: yet his alms & prayers were acceptable to God. 
two. Ro. v. xvii. Act. viii. xiii.  And the sacrifice of Naaman, by the Prophets answer allowed. Which thing neither of them could obtain but by faith. Likewise it may be said of the Ennuche to whom Philppe was carried, why, the if he had not had some faith, would not have taken upon him the travail and expenses of so long a journey, to worship. Yet we see, when Philippe examined him, how he bewrayed his ignorance of the Mediator. And truly I grant that their faith was 〈◊〉 unexpressed, not only concerning Christ's person, but also concerning his power and the office committed unto him of the Father. Yet in the mean time it is certain, that they were instructed in such principles, as gave them some taste of Christ, although but very small. Neither ought this to seem strange. For neither would the Eunuch have come in haste to jerusalem from a far country to worship an unknown God, neither did Cornelius when he had ones embraced the jewish religion spend so much time, without being acquainted with the first grounds of true doctrine. As for Naaman, it had been to fond an absurdity for Elyzeus when he taught him of small things, to have said nothing of the principal point. Therefore although there were among them a dark knowledge of Christ, yet it is not likely that there was no knowledge because they did use themselves in the sacrifices of the law, which must have been discerned by the very end, of them that is Christ, from the false sacrifices of the Gentiles.  
But this bare and outward declaration of the word of God, aught to have largely sufficed to make it be believed, if our own blindness and stubbornness did not withstand it. But our mind hath such an inclination to vanity, that it can never cleave fast unto the truth of God, and hath such a dullness, that it is alway blind and can not see the light thereof. Therefore there is nothing availably done by the word without the enlightninge of the holy ghost. Whereby also appeareth, that faith is far above man's understanding. Neither shall it be sufficient that the mind be lightened with the spirit of God, unless the heart be also strengthened and established with his power. Wherein the Schoolmen do altogether err, which in considering of faith, do only take hold of a bare and simple assent by knowledge, leaving out the confidence and assuredness of the heart. Therefore faith is both ways a singular gift of God, both that the mind of man is cleansed to taste the truth of God, and that his heart is established therein. For the holy ghost not only is the beginner of faith, but also by degrees increaseth it, until by it he bring us to the heavenly kingdom. 
two. Ti. i. xiiii. Ga. iii.ii.  That good thing (saith Paul) which was committed to thy keeping, keep in the holy ghost which dwelleth in us. But how Paul saith that the holy ghost is given by the hearing of faith, we may easily dissolve it. If there had been but one only gift of the holy ghost, than it had been an absurdity for him to call the holy ghost the effect of faith, which is the author and cause of faith. But when he maketh report of the gifts wherewith God garnysheth his Church, and by encreasinges of faith bringeth it to perfection, it is no marvel if he ascribe those things to faith which maketh us fit to receive them. This is reckoned a most strange conclusion, when it is said, that no man but he to whom it is given, can believe in Christ. But that is partly because they do not consider either how secret and high the heavenly wisdom is, or how great man's dullness is in conceiving the mysteries of God: and partly because they look not unto that assured and steadfast constantness of heart, that is to say, the chief part of faith.  
But if (as Paul preacheth) no man is witness of the will of man, 
i Co. two xi.  but the spirit of man that is within him, then how should man be sure of the will of God? And if the truth of God be uncertain among us, in those things that we presently behold with our eye, how should it be assured & steadfast among us there where the lord promiseth such thing as neither eye seeth nor wit comprehendeth? But herein man's sharpness of understanding is so overthrown & faileth, that the first degrees of profiting in God's school, is to forsake his own wit. For by it as by a veil cast before us, we are hindered that we can not attain the mysteries of God, 
Mat. xi. x● Luc. x.xxi. Mat. xvi. xvii. i. cor. two. xiiii Rom. xi. xxxiiii i. Cor. two. x  which are not disclosed but to little ones. For neither doth flesh & blood disclose, nor natural man perceive those things that are of the Spirit, but rather to him the learning of God is foolishness, because it is spiritually to be judged. Therefore herein the help of the holy ghost is necessary, or rather herein his force only reigneth. There is noman that knoweth the mind of God, or hath been his counsellor: but the holy Spirit searcheth out all things, even the deep secrets of God, by whom it is brought to pass, that we know the mind of Christ, No man (saith he) can come to me, 
Ihon. vi. xliii.  unless my father that sent me, draw him. Every one therefore that hath heard & learned of my father, cometh. Not that any man hath seen the father, but he that is sent to God. Even as therefore we can not come unto Christ, but being drawn by the Spirit of God: so when we be drawn, we are lifted up in wit & mind above our own understanding. For the soul enlightened by him, taketh as it were a new sharpness of understanding, wherewith it may behold heavenly mysteries, with brightness whereof it was before dazzled in itself. And so man's understanding receiving brightness by the light of the holy ghost, doth never till then truly begin to taste of those things that belong to the kingdom of God, being before altogether unfavourie and without judgement of taste to take assay of them. 
Lu. xxiiii. xxvii. & xiv  Therefore when Christ did notably set out unto two of his Disciples the mysteries of his kingdom, yet he nothing prevailed, until he opened their senses that they might understand the Scriptures. 
Ihon. xvi.xu.  When the Apostles wear so taught by his Godly mouth, yet the Spirit of truth must be sent unto them, to pour into their minds that same doctrine which they had heard with their ears. The word of God is like unto the sun that shineth unto all them to whom it is preached, but to no profit among blind men. But we are all in this behalf blind by nature, therefore it can not pierce into our mind but by the inward master the holy ghost, making by his enlightening an entry for it.  
In an other place, when we had to entreat of the corruption of nature, we have more largely showed how unfit men are to believe. Therefore I will not weary the readers with repeating the same again. 
two. Cor. iiii. xiii.  Let this be sufficient that the spirit of faith, is called of Paul faith itself, which the spirit giveth us, but not which we have naturally. Therefore he prayeth that god fulfil in the Thessalonians all his good pleasure, 
two. Thes. ●. xi.  & the work of faith in power. Wherein calling faith the work of God, & giving it that title for a name of addition, & calling it by figure of apposition God's good pleasure, he denieth that it is of man's own motion: & not contented therewith he addeth further, that it is a declaration of God's power: writing to the Corynthians, where he saith, that faith hangeth not upon the wisdom of men, but is grounded upon the power of the holy ghost. He speaketh in deed of outward miracles: but because the reprobate are blind at the beholding of them, he comprehendeth also that inward seal, whereof he maketh mention in an other place. And God, the more gloriously to set forth his liberality in so noble a gift, vouchsafeth not to grant it to all universally without difference, but by singular privilege giveth it to whom he will. For proof whereof we have alleged testimonies before. Of which Augustine being a faithful expositor, crieth out that it would please the saviour to teach him, and that the very believing itself, is of gift and not of deserving. Noman (saith he) cometh to me, unless my father draw him, and to whom it is given of my father. It is marvelous that two do hear, the one despiseth, the other ascendeth up. Let him that despiseth, impute it to himself: let him that ascend not, it arrogantly assign to himself. In an other place. Why is it given to one and not to an other? It grieveth me not to say it, this is the depth of the cross. Out of I wot not what depth of the judgements of God which we mate not search, proceedeth all that we can. What I can, I see: whereby I can, I see not, saving that I see thus far, that it is of God. But why him, and not him? That is much to me. It is a bottomless depth, it is the depth of the cross. I may cry out with woundering, but not show it in disputing▪ Finally the sum cometh to this, that Christ when he enlighteneth us unto faith by the power of his spirit, doth there withal graff us into his body, that we may be made partakers of all good things.  
Now remaineth that that which the mind hath received, may be further conveyed into the heart. For the word of God is not thoroughly received by faith, if it swim in the top of the brain, but when it hath taken root in the bottom of the heart that it may be an invincible defence to bear and repulse all the engines of temptations. Now if it be true, that the true understanding of the mind is the enlightening thereof, then in such confirmation of the heart, his power much more evidently appeareth, even by so much as the distrustfulness of the heart is greater than the blindness of the wit: and as it is harder to have the mind furnished with assuredness, than the wit to be instructed with thinking. Therefore the Spirit performeth the office of a seal, to seal up in our hearts those same promises, the assurance whereof it first imprinted in our wits, and serveth for an earnest to confirm and stablish them. 
Eph. i xiii  Scythe ye believed (saith the Apostle) ye are sealed up with the holy Spirit of promise, which is the earnest of our inheritance. See you not how he teacheth that by the spirit the hearts of the faithful are graven as with a seal? and how for the same reason he calleth him the Spirit of promise, because he ratifieth the Gospel unto us? Likewise to the Corynthians he saith: God which anointed us, 
two. Cor. i.xxii. & u.u.  which hath also sealed us, and given the earnest of his Spirit in our hearts. And in an other place when he speaketh of confidence and boldness of hopigne well, he maketh the pledge of the Spirit the foundation thereof.  
Neither yet have I forgotten that which I said before, the remembrance whereof experience continually reneweth, that is, that faith is tossed with diverse doubtynges, so that the minds of the godly are seldom quiet, or at least do not alway enjoy a peafable state: but with what soever engine they be shaken, either they rise up out of the very gulf of temptations, or do abide fast in their standing. Truly this assuredness only nourisheth and defendeth faith, when we hold fast that which is said in the Psalm: 
Ps. xlvi. iii.  The Lord is our protection, our help in trouble, therefore we will not fear, when the earth shall tremble, and the mountains shall leap into the heart of the sea. Also this most sweet quietness is spoken of in an other place: I lay down and slept, 
Ps. iii. vi.  and rose again, because the Lord hath sustained me. It is not meant thereby that David was alway with one undisturbed course framed to a merry cheerfulness: but in respect that he tasted the grace of God, 
Esa. thirty. i Psal. xxxi. seven. Heb. x. xvi  according to his proportion of faith, therefore he glorieth that he without fear despiseth all that ever might disquiet the peace of his mind. Therefore the Scripture meaning to exhort us to faith, biddeth us to be quiet. In isaiah it is said: In hope and silence shall be your strength. In the Psalm: Hold thee still in the Lord, and wait for him. Wherewith agreeth that saying of the Apostle to the hebrews: Patience is needful. etc.  
Hereby we may judge how pestilent is that doctrine of the Schoolmen, that we can no otherwise determine of the grace of God toward us, than by moral conjecture as every man thinketh himself worthy of it. Truly if we shall weigh by our works how God is minded toward us, I grant that we can attain it with any conjecture, be it never so slender: but sith faith ought to have relation to a simple & free promise, there is left no cause of doubtiong. For with what confidence (I beseech you) shall we be armed, if we say that God is favourable unto us upon this condition, so that the pureness of our life do deserve it? But because I have appointed one place properly for the discussing hereof, therefore I will speak no more of them at this present, specially for asmuch as it is plain enough, that there is nothing more contrary to faith, than either conjecture or any thing near unto doubting. And they do very ill writhe to this purpose that testimony of the Preacher which they have oft in their mouths: 
Eccl. ix. ●  Noman knoweth whether he be worthy of hatred or love. For (to speak nothing how this place is in the common translation corruply turned) yet very children can not be ignorant what Solomon meaneth by such words: that is, that if any man will judge by the present state of things, whom God hateth, or whom God loveth, he laboureth in vain, and troubleth himself to no profit for his pains: sith all things happen alike, both to the righteous and the wicked, to him that offereth sacrifices and him that offereth none. Whereupon followeth, that God doth not always witness his love to them to whom he maketh all things happen prosperously, nor doth always utter the hatred to them whom he punisheth. 
Eccl. iii. ix  And that he doth to condemn the vanity of man's wit, sith it is so dull in things most needful to be known. As he had written a little before, that it can not be discerned what the soul of a man differeth from the soul of a beast, because it seemeth to die in like manner. If any man will gather thereof, that the opinion that we hold of the immortality of souls, standeth upon conjecture: may he not worthily be counted a mad man? Are they then in their right wits which gather that there is no certainty of God's grace, because we can conceive none by the carnal beeholding of present things?  
But they allege that it is a point of rash presumption, to take upon us an undoubted knowledge of Gods will. I would in deed grant it unto them, if we did take so much upon us, that we would make the incomprehensible secret purpose of God subject to the slenderness of our wit. 
i Cor. two. x●j.  But when we simply say with Paul, that we have received not the spirit of this world, but the Spirit that is of God, by whose teaching we may know those things that are given us of God, what can they bark against it, but they must slanderously speak against the Spirit of God? But if it be a horrible robbery of God to accuse the revelation that cometh from him, either to be lying, or unassured or doubtful, what do we offend in affirming that it is assured? But they say, that this also is not without great presumptuousness, that we dare so glory of the Spirit of Christ. Who would think that their dullness were so great that would be counted masters of the world, that they so foully stumble in the first principles of religion? Surely I would not think it credible, unless their own writings that are abroad did testify it. 
Rom viii. xiiii.  Paul pronounceth that they only are the children of God, that are moved with his spirit: and these men would have them that be the children of God, to be moved with their own spirit, & to be without the Spirit of God. Paul teacheth that we call God our Father, 
Rom. viii. xvi.  as the holy ghost ministereth that word unto us, which only can bear witness to our spirit that we are the children of God: These men, although they forbid us not to call upon God, yet do take away his Spirit, by whose guiding he should have been rightly called upon. Paul denieth that they are the servants of Christ, that are not moved with the Spirit of Christ: these men feign a Christianity that needeth not the Spirit of Christ. 
Rom. viij. xi.  Paul maketh no hope of the blessed resurrection, unless we feel the holy ghost abiding in us: they forge a hope without any such feeling. But peradventure the will answer, that they do not deny that we ought to be endued with it, but that it is a point of modesty and humility not to acknowledge it. What meaneth he then, when he biddeth the Corynthians to try whether they be in the faith, 
two Cor. xiij. v.  to prove themselves whether they have Christ, whom unless a man do acknowledge to be dwelling in him, he is a reprobate? But by the Spirit that God hath given us (saith John) we know that he abideth in us. 
i. Iho. three xxiiii.  And what do we else but call the promises of Christ in doubt, when we will be counted the servants of God without his Spirit, which he hath openly declared, 
Esa. thirty▪ iii iii.  that he would pour out upon all his? Biside that, we do wrong to the holy ghost, which do separate from him faith that is his peculiar work. Scythe these are the first lessons of godly religion, it is a token of miserable blindness, to have Christians noted of arrogancy, that dare glory of the presence of the holy ghost, without which glorying Christianity itself doth not stand. But they declare by their example how truly Christ said, that his Spirit is unknown to the world, 
joh. xiiii. xvii.  and is only known of them with whom he abideth.  
And because they will not go about to overthrow the steadfastness of faith with digging only of one mine, they assail it also otherwise. For they say, that although according to our present state of righteousness, we mai gather a judgement of the grace of God, yet the knowledge of perseverance to the end abideth in suspense. A goodly confidence of salvation forsooth is left unto us, if we judge by moral conjecture, that for a present moment we be in favour, & what shall become of us to morrow we can not tell. 
Rom viii▪ xxxviii.  The Apostle teacheth far otherwise: I am surely persuaded (saith he) that neither angels, nor powers, nor principalities, neither death, nor life, neither present things nor things to come, shall sever us from the love wherewith the lord embraceth us in Christ. They seek to escape with a trifling solution, prating that the Apostle had that by special revelation. But they are holden to hard to slip away so. For there he entreateth of those good things that commonly come by faith to the faithful, not those that he himself specially feeleth. 
i. cor. x. xii  But the same Paul in an other place putteth us in fear with mention of our weakness & unsteadfastness: Let him that standeth (saith he) beware that he fall not. It is true, but not such a fear whereby we should be overthrown, but whereby we may learn to humble ourselves under the mighty hand of God, 
i Pet. v. vi.  as Peter expoundeth it. Then how against ordre & truth is it to limit the assuredness of faith to a moment of time, whose property is to pass beyond the spaces of this life, & extend further to immortality to come? Scythe therefore the faithful do impute it to the grace of God, that being lightened with his spirit they do by faith enjoy the beholding of the heavenly life: so far is such glorying from presumptuousness, that if any man be ashamed to confess it, he doth therein more bewray his extreme unthankfulness, in unkindly hiding God's goodness, than he doth declare his modesty or submission.  
Because it seemed that the nature of faith could not otherwise better or more plainly be declared than by the substance of the promise upon which it resteth as upon her proper foundation, so that if the promise be taken away, faith by & by falleth down or rather vanisheth away: therefore we took our definition from thence, which yet varieth not from the definition, or rather description of the Apostle, 
Heb. xi. i.  that he applieth to his discourse, where he saith that faith is a substance of things to be hoped for, & a certainty of things that are not seen. For by this word Hypostasis substance (for the term he useth) he meaneth as it were, an upholding stay, whereupon the godly mind leaneth & resteth. As if he should say the faith is a certain & assured possession of those things that are promised us of God, unless a man had rather to take Hypostasis for affiance, which I mislike not, albeit I follow the which is more commonly received. 
Dan. viix.  Again, to signify the even to the last day when the books shallbe opened, they are higher than those things that may be perceived with our senses, or seen with our ●ies, or handled with our hands, & that the same are no otherwise possessed by us, but if we go beyond the capacity of our own wit, & bend our understanding above all things that are in the world, yea & climb above ourselves, he hath therefore added that this assuredness of possession, is of things that lie in hope, & therefore are not seen. 
Rom. v●i. xxiiii.  For plain appearance (as Paul writeth) is not hope, neither hope we ●or those things that we see. And when he calleth it a certainty or proof (or as Augustine hath oft translated it) a conjunction of things not present: 
Aug. Hom. in joan. 7.95.  for in Greek it is Elenchos, he saith as much as if he did say, that it is an evident shewing of things not appearing, a seeing of things not seen, 
De peccal merit. & remiss. lib. cap. 31.  a plainness of dark things, a presence of things absent, an open shewing of hidden things. For the mysteries of God, such as they be that pertain to our salvation, can not be seen in themselves and in their own nature as they call it: butt we behold them only in his word, of whose truth we ought to be so fully persuaded, that we ought to hold all that he speaketh as it were already done and fulfilled. But how can the mind lift up itself to receive such a taste of God's goodness, but that it must needs be therewith wholly kindled to love God again? For that flowing plenty of sweetness which God hath laid up in store for them that fear him, can not be truly known, but that it must therewithal vehemently mo●e affection: and whose affection it ones month, it utterly ravisheth and carrieth him beyond himself. Therefore it is no marvel, if into a perverse & crooked heart never entereth this affection, by which being conveyed up into the very heaven, we are suffered to come to thee most secretly hidden treasures of God, and the most sacred privy places of his kingdom, which may not be defiled with the entrance of an unclean heart. 
Lib. 3. Sen. disl. 25. & sepius.  For that which the Schoolmen teach, that charity is before faith and hope, is a mere madness. For it is faith only that first engendereth charity in us. How much more rightly doth bernard teach: 
Ser. 1. in Annuntiatione.  I believe (saith he) that the testimony of conscience, which Paul calleth the glory of the godly, consisteth in three things. For first of all it is necessary to believe that thou canst not have forgiveness of sins, 
two. cor. i. xii  but by the pardon of God: then that thou canst have no good work at all, unless he also give it: last of all that thou canst by no works deserve eternal life, unless it also be given freely. A little after he addeth that these things suffice not, but that there is a certain beginning of faith, because in believing that sins can not be forgiven but of God, we ought also to believe that they are not forgiven us, till also we be persuaded by the testimony of the holy ghost, that salvation is laid up in store for us: because God forgiveth sins, he himself giveth merits, and he himself also giveth rewards, that we may not stay still in this beginning. But these and other things shallbe to be entreated of in places fit for them. Now let it only suffice to know what faith is.  
Now wheresoever this lively faith shallbe, it can not be possible but that it hath with it that hope of eternal salvation, as an undividable companion: or rather the it engendereth or bringeth it forth out of itself, which hope being taken away, how eloquently, gloriously soever we talk of faith, yet we are convicted to have no faith at all, for if faith (as is above said) be an assured persuasion of God's truth, that it can not lie unto us nor deceive us, nor become void, than they that have conceived this assuredness, truly do therewithal look for a time to come that God shall perform his promises, which in their persuasion can not be but true: so that briefly, hope is nothing else, but a looking for those things which faith hath believed to be truly promise of God. So faith believeth that God is true, hope looketh for the performance of his truth in convenient time. Faith believeth that he is our Father, hope looketh for him to show himself such a one toward us. Faith believeth that eternal life is given us, hope looketh that it be one day revealed. Faith is the foundation whereupon hope resteth, hope nourisheth and sustaineth faith. For as no man can look for any thing of God's hand, butt he that hath first believed his promises: so again the weakness of our faith must with patient hope and expectation be sustained and cherished, that it fall not as fainting for weariness. For which reason Paul doth well place our salvation in hope. 
Rom. viii. xxiiii.  For hope, while it in silence looketh ●or the lord, restraineth faith that it fall not headlong with to much haste: hope strengtheneth faith, that it waver not in God's promise, nor begin to doubt of the truth of them: hope refresheth faith that it ware not weary: Hope stretcheth faith to the uttermost bond, that it faint not in the mid course or in the very beginning. Finally, hope by continually renewing and restoring, it maketh it now and then to rise up fresher than itself to continuance. But how many ways the helps of hope are necessary to the strengthening of faith, shall better appear, if we consider with how many sorts of temptations they are assailed and shaken, that have embraced the word of God. first the Lord in differing his promises doth oftentimes hold our minds longer in suspense than we would wish: here it is the office of hope to perform, 
Heb. two. iii  that which the Prophet commandeth, that though his promises do tarry, yet we should wait still for them. Sometime he suffereth us not only to faint, but also seemeth to be highly displeased: here it is much more necessary to have hope to help us, 
Esa. viij. xvii. two. Pet. iij. iiii.  that according to the saying of an other Prophet, we may still look for the Lord that hath hidden his face from jacob. There rise up also scorners (as Peter saith) that ask: where is his promise or his coming? forasmuch as sins the fathers slept, all things so continue from the beginning of the creation, yea the flesh and the world do whisper the same thing in our ears. 
Psa. x●xix. iiii.  Here must faith stay with sufferance of hope be holden fast fixed in beholding of eternity that it may account a thousand years like as one day.  
For this conjoining and alliance the scripture sometime confoundeth the names of Faith and Hope. 
two. Pet. iii. viii. i Pet. i.u.  For when Peter teacheth that we are by the power of God preserved through faith, unto the disclosing of salvation, he giveth that unto faith which died more fitly agree with hope, and not without cause, for asmuch as we have already taught, that hope is nothing else but the nourishment and strength of faith. Sometimes they are joined together: as in the same epistle That your faith and hope should be in God. 
Ph●●. i. ●●  But Paul to the Philippians out of faith deriveth expectation, because in pacientli hoping, we hold our desires in suspense, till Gods convenient opportunity be opened. All which matter we may better understand by the tenth chapter to the hebrews, 
Gal. u.u.  which I have already alleged. Paul in an other place, although he speak unproperly, yet meaneth the same thing in these words: We look in the spirit through faith for hope of righteousness, even because we embracing the testimony of the Gospel concerning his free love, do look for the time when God shall openly show that which is now hidden under hope. And now it is plain how foolishly Peter Lomberd layeth two foundations of hope, that is the grace of God, & the deserving of works. Hope can have no other mark to be directed unto but faith: & we have already declared that faith hath one only mark the mercy of God, to which it ought to look (as I may so speak) with both eyes. But it is good to hear what a lively reason he bringeth. If (saith he) thou darest hope for any thing without deservings, that shall not be worthy to be called hope, but presumption. Who (gentile reader) will not worthily abhor such beasts, that say, it is a rash and presumptuous deed, if a man have confidence that God is true of his word? For where the Lord willeth us to look for all things at his goodness, they say it is presumption to lean and rest upon it. A master meet for such scholars as he found in the mad school of filthy babblers. But as for us, when we see that we are commanded by the oracles of God to conceive a hope of salvation, let us gladly presume so much upon his truth, as trusting upon his only mercy, casting away the confidence of works, to be bold to hope well. He will not deceive that said: Be it unto you according to your faith. 
Matt. ix. xxix,    

The third Chapter. That we are regenerate by faith. Wherein is entreatch of Repentance.  
ALbeit we have already partly taught how faith possesseth Christ, & how by it we eioye his benefits: nevertheless this wear yet dark, unless we did also make declaration of the effects that we feel thereby. Not without cause it is said, that the sum of the Gospel standeth in repentance and in forgiveness of sins. Therefore leaving out these two points, whatsoever we shall say of faith, shallbe but a hungry & unperfect, yea & in manner unprofitable disputation of faith. Now forasmuch as Christ doth give both unto us, & we obtain both by faith, that is to say, both newness of life & free reconciliation, reason & order of teaching requireth, that in this place I begin to speak of both. Our next passage from faith shallbe to Repentance, because when this article is well perceived, it shall the better appear how man is justified by only faith and mere pardon, & yet how real holiness of life (as I may so call it) is not severed from free imputation of righteousness. Now, it ought to be out of question, that Repentance doth not only immediately follow faith, but also spring out of it. For whereas pardon & forgiveness is therefore offered by the preaching of the Gospel, the the sinner being delivered from the tyranny of Satan, from the yoke of sin, & from miserable bondage of vices, may pass into the kingdom of God, truly no man can embrace the grace of the Gospel, but he must return from the errors of his former life into the right way, and apply all his study to the meditation of repentance. As for them that think that repentance doth rather go before faith than flow or spring forth of it, as a fruit out of a tree, they never knew the force thereof, and are moved with to weak an argument to think so.  
Christ (say they) & John in their preachings do first exhort the people to repentance, 
Mat. iii. ix Mat. iiii. seven.  & then they afterward say that the kingdom of heaven is at hand. Such commandment to preach, the Apostles received such ordre, Paul followed, as Luke reporteth. But while they superstitiously stick upon the joining together of syllables, 
Act. xx. xxi  they mark not in what meaning the words hang together. For when the lord Christ & John do preach in this manner: Repent ye, for the kingdom of heaven is come near at hand: do they not fetch the cause of repentance from very grace & promise of salvation. Therefore their words are as much in effect as if they had said: because the kingdom of heaven is come near at hand, therefore repent ye. For Matthew, when he hath showed that John so preatched, saith that in him was fulfilled the prophecy of isaiah, 
Esa. xl. iii  concerning the voice crying in the wilderness, Prepare the way of the Lord, make straight the paths of our God. But in the Prophet that voice is commanded to begin at comfort and glade tidings. Yet when we refer the beginning of repentance to faith, we do not dream a certain mean space of time, wherein it bringeth it out: but we mean to show that a man can not earnestly apply himself to repentance, unless he know himself to be of God. But no man is truly persuaded that he is of God, but he that hath first received his grace. But these things shallbe more plainly discussed in the process following. Peradventure this deceived them, that many are first by terroures of conscience tamed, or framed to obedience, before that they have throughli digested, yea before they have tasted the knowledge of grace. And this is the fear at the beginning, which some account among virtues, because they see that it is near to true and just obedience. But our question is not here how diversly Christ draweth us unto him, or prepareth us to the endeavour of godliness: only this I say, that there can be no uprightness found where reigneth not that Spirit which Christ received to communicate the same to his membres. Then according to that saying of the Psalm: 
Psa. c.xxx iiii.  With thee is mercifulness, that thou mayest be feared. No man shall ever reverently fear God, but he that trusteth that God is merciful unto him: no man will willingly prepare himself to the keeping of the law, but he that is persuaded that his services please him: which tenderness in pardoning and bearing with faults, is a sign of fatherly favour. Which is also showed by that exhortation of Osee, 
Ose. vi. two  Come, let us return to the lord, because he hath plucked us, and he will heal us: he hath stricken us, and he will cure us▪ because the hope of pardon is used as a prick to make them not to lie dull in their sins. But their doting error is without all colour of reason, which to begin at repentance, do appoint certain days to their new converts, during the which they must exercise themselves in penance: and when those days are once past, they admit them to the communion of the grace of the Gospel. I speak of many of the Anabaptists, specially those that marvelously rejoice to be counted spiritual, & their companions the Jesuits, & such other dregs. Such fruits forsooth the spirit of giddiness bringeth forth, to determine repentance within compass of a few days, which a Christian man ought to extend in continuance throughout his whole life.  
But certain learned men, even long before these times, meaning to speak simply & sincerely of repentance, according to the truth of Scripture, have said that it consisteth of two parts, mortification, & vinification, Mortification they expound to be a sorrow of the soul & fear conceived of the acknowledging of sin, & of the feeling of the judgement of God. For when a man is once brought into true knowledge of sin, than he truly beginneth to hate and abhor sin: then he heartyly misliketh himself, confesseth himself to be miserable and lost, and wisheth himself to be an other man. Further, when he is touched with some feeling of the judgement of God (for the one immediately followeth upon the other) than he lieth stricken and overthrown, than he trembleth, humbled and cast down, than he is discouraged and despeireth. This is the first part of repentance, which they have commonly called Contrition. Uivification they expound to be the comfort that groweth of faith, when a man overthrown with conscience of sin, and stricken with fear of God, looking afterward unto the goodness of God, unto the mercy, favour in salvation that is through Christ, raiseth up himself, taketh breath again, recovereth courage, and returneth as it were from death to life. And these words, if they have a right exposition, do aptly enough express the nature of repentance. But where they take Uivification for the cheerfulness, which the mind receiveth being brought into quietness from trouble & fear, therein I agree not with them: forasmuch it rather signifieth a desire to live holily and godly, which groweth of regeneration, as if it were said, that man dieth to himself, to begin to live to God.  
Some other, because they saw this word diversly taken in Scripture, have made two sorts of Repentance: and because they would make them differently known by some mark, the have called the one Repentance of the Law, by which the sinner wounded with the searing iron of sin, and worn away with fear of the wrath of God, sticketh fast in that trouble & can not wind himself out of it. The other Repentance they call of the Gospel, by which the sinner is in deed grievously vexed with himself, but he riseth up higher & taketh hold of Christ, the salve of his sore, the comfort of his fear, the haven of his misery. Of the repentance of the law they put those examples: 
Goe iiii. xii i. Kin. xv. thirty. Mat. xxvii iiii.  Cain, Saul, & judas. Whose repentance when the Scripture rehearseth unto us, it meaneth that they acknowledging the grievousness of their sin, were afraid of the wrath of God, but in thinking upon God only as a revenger & judge, they fainted in that feeling. Therefore their repentance was nothing else but a certain entry of hell, wherinto they being entered in this present life began already to suffer punishment, from the face of the wrath of God's majesty. The repentance of the Gospel, we see in all them, that being galled with the spur of sin in themselves, but recomforted & refreshed with confidence of the mercy of God, are turned unto the lord. 
iiii. ●e xx. Es. xxxviii  Ezechias was stricken with fear, when he received the message of death: but he prayed weeping, and looking unto the goodness of God, he took again good confidence unto him. The Ninivites were troubled with the horrible threatening of destruction. 
jon. iii. v.  But they clothed themselves in sakcloth and ashes & prayed, hoping that the Lord might be turned to them, & turned from the furor of his wrath. David confessed that he had to much sinned in numbering the people: 
two. Re. two.  but he said further, Lord take away the wickedness of thy servant. He acknowledged his offence of adultery, 
two. Re. xii. xiii.●v●.  when Nathan rebuked him, & did cast himself down before the Lord, but therewithal he also looked for pardon. Such was the repentance of them that at the preaching of Peter were pricked in their heart: but trusting upon the goodness of God, 
Ac. two. xxxvi  they said furthermore: Ye men or brethren, what shall we do? And such was the repentance of Peter himself, which wept in deed bitterly, but he cess not to hope well.  
Although all these things be true, yet the very name of repentance (so far as I can learn by the Scriptures) is other wise to be taken For where they comprehend faith under repentance, it disagreeth with that which Paul saith in the Acts, 
Act. xx. xxi  that he testified to the jews and Gentiles repentance unto God and faith in jesus Christ. Where he reckoneth repentance and faith as two diverse things. What then? Can true repentance stand without faith? No. But though they can not be severed, yet they must be distinguished. As faith is not without hope, and yet faith and hope are diverse things: so repentance and faith, although they hang together with one perpetual bond, yet they rather would be conjoined than confounded. And truly I am not ignorant, that under the name of repentance is comprehended the whole turning unto God, whereof faith is not the least part: but in what meaning it is so comprehended, shall most easily appear when the force and nature thereof shallbe declared. The name of repentance in Hebrew is derived of converting or returning, in Greek of changing of the mind or purpose, and the thing itself doth not ill agree with either derivations, whereof the sum is, that we departing from ourselves should turn unto God, and putting of our old mind, should put in a new. Wherefore in my judgement, repentance may thus not amiss be defined: that it is a true turning of our life unto God, proceeding from a pure and earnest fear of God, which consisteth in the mortifyeng of the flesh and of the old man, & in the quyckening of the spirit. In this sense are to be taken all the preachings wherein either the Prophets in old time, or the Apostles afterward exhorted the men of their time to repentance. For this only thing they travailed to persuade, that confounded with their own sins, and pricked with fear of the lords judgement, they should fall down and be humbled before him, against whom they had offended, and with true amendment return into his right way. 
Mat. iii. i●. 1. Sa. seven.  Therefore these words, To be turned or return unto the lord, To repent, or do penance, are among them used without difference in all one signification. And therefore also the holy history saith, that men repent after the Lord, when they that lived wantonely in their own lusts, not regarding him, do begin to follow his word, and are ready at their captains commandment to go whether he calleth them. 
Lu. iii. vii● Ro. vi. iiii Act. xxvi. xx.  And John and Paul used these words, to bring forth fruits worthy of repentance, for, to lead such a life as may represent and testify such an amendment in all their doings.  
But before we go any further, it shall be profitable that we do more plainly set out at large the definition that we have made. Wherein there be chiefly three points to be considered. first when we call it a turning of life unto God, we require a transfourming, not only in outward works, but also in the soul itself, which when it hath put of her oldness, then beginneth to bring forth the fruits of works agreeable to her renewing. 
Eze. xv●●●. xxxi.  Which when the prophet goeth about to express, he commandeth them whom he calleth to repentance, to make them a new heart. Therefore Moses oftentimes meaning to show how the Israelites might repent, & so be rightly turned unto the Lord, teacheth that it be done with all their heart, & with all their soul (which manner of speaking we see often repeated of the Prophets) & naming it the circumcising of the heart, he shaketh away all inward affections. But there is no place whereby a man may better perceive what is the natural property of repentance than the fourth Chapter of jereme. 
jer. iiii. iij  If thou return to me, O Israel, (saith the Lord) return to me, plough up your arable land and sow not upon thorns. Be circumcised to the Lord, and take away the uncircumcised skins of your hearts. See how he pronounceth that they shall nothing prevail in taking upon them the following of righteousness, unless wickedness be first plucked out of the bottom of their hearts. And to move them thoroughly, he warneth them that they have to do with God, with whom there is nothing gotten by dallying, because he hateth a double heart. Therefore isaiah laugheth to scorn the foolish endeavours of hypocrites, 
Esa. lxv. ij vi.  which did in deed busily go about an outward repentance in ceremonies, but in the mean time they had no care to lose the bundles of wickedness wherewith they held poor men fast tied. Where also he very well showeth in what duties unfeigned repentance properly standeth.  
The second point was, that we taught that repentance proceedeth of an earnest fear of God. For, before that the mind of a sinner be inclined to repentance, it must be stirred up with thinking upon the judgement of God. But when this thought is once thoroughly settled, that God will one day go up into his judgement seat, to require an account of all sayings & doings: it will not suffer the silly man to rest, nor to take breath one minute of time, but continually stirreth him up to think upon a new trade of life, whereby he may safely appear at that judgement. Therefore oftentimes the Scripture, when it exhorteth to repentance, 
je. iiii. iii Act. xvii. thirty.  maketh mention of the judgement: as in jereme: lest peradventure my wrath go out as fire, & there be none to quench it, because of the naughtiness of your works. In Paul's sermon to the Athenians: And whereas hitherto God hath borne with the times of this ignorance, now he giveth warning to men, that all men every where may repent them, because he hath appointed the day wherein he will judge the world in equity. And in many other places. Sometime it declareth by the punishments already extended, that God is a judge, that sinners should think with themselves, that worse things hang over them if they do not repent in time. You have an example thereof in the xxix. of Exodus. But because the turning beginneth at the abhorring and hatred of sin, 
two. Co. seven. x.  therefore the Apostle maketh sorrowfulness, such as is according to God, the cause of repentance. And he calleth sorrowfulness according to God, when we are not only afraid of punishment, but do hate and abhor sin itself, for asmuch as we understand that it displeaseth God. And no marvel. For unless we be sharply pricked, the slothfulness of our flesh could not be corrected, yea prickings would not suffice for the dullness and slothfulness thereof, unless God in stretching out his rods should pierce more deeply. This is also an obstinaty which must be beaten down as it were with beetles. Therefore the perverseness of our nature enforceth God to the severity that he useth in threatening, because he should in vain call us alluringly with fair speech while we lie a sleep. I recite not the testimonies that commonly offer themselves to be found. The fear of God is in an other manner also the beginning of repentance. For though man's life were absolutely furnished with all points of virtues, if it be not applied to the worshipping of God, it may in deed be praised of the world, but in heaven it shallbe mere abomination, for asmuch as the chief part of our righteousness is to give God his due right and honour, whereof he is wickedly rob, when we bend not ourselves to yield us subject to his government.  
Thirdly, it remaineth that we declare what is meant by this that we say, that Repentance consisteth in two parts, that is to say, mortifying of the flesh, & quickening of the spirit. The Prophets do plainly express it, although somewhat simply & grossly, according to the capacity of the carnal people, 
Ps. xxxiiii. xv. Esa. i. xvi,  when they say: Cease from evil & do goodness. Again. Be washed, be clean, take away the evil of your works from mine eyes: Cease to do perversely, learn to do well, seek judgement, help the oppressed, etc. For when they call men away from wickedness, they require the death of the whole flesh, which is stuffed full of wickedness & perverseness. It is in deed an uneasy and hard thing to put of ourselves, & to departed from our natural disposition. Neither can it be thought that the flesh is thoroughly dead, unless all that we have of ourselves be abolished. But for as much as all the affection of the flesh is enemy against God, 
Ro. viii. iiii.  the first entry to the obeying of his law, is the forsaking of our own nature. Afterward they express the renewing by the fruits that follow thereof, as righteousness, judgement & mercy. For it were not enough to do those duties rightly, unless the mind itself and the heart have first put on the affection of righteousness, judgement & mercy. That is done when the spirit of God hath so soaked in new thoughts & affections, our souls first washed with his holiness, that they may rightly be counted new. And truly as we are naturally turned away from God, so unless the forsaking of ourselves do go before, we can never go toward that which is right. Therefore we are so oft commanded to put of the old man, to forsake the world & flesh, to bid our lusts farewell, & to be renewed in the spirit of our mind. moreover the very name of mortification doth put us in mind how hard it is to forget our former nature: because we thereby gather that we are not otherwise framed to the fear of God, nor do learn the principles of godliness, but when we are violently slain with the word of the Spirit, and so brought to nought: even as though God should pronounce, that to have us to be accounted among his children, there needeth a death of all our common nature.  
Both these things do happen unto us by the partaking of Christ, For if we do truly communicate of his death, by the power there of our old man is crucified, 
Ro. vi. vi.  & the body of sin dieth that the corruption of our former nature may live no more. If we be partakers of his resurrection, by it we are raised up into a newness of life, that may agree with the righteousness of God. In one word I expound repentance to be regeneration, which hath no other mark whereunto it is directed, but that the image of God which was by Adam's offence foully defaced & in a manner vitterly blotted out, may be renewed in us, So the Apostle teacheth, 
ij. Cor ●●●. xviii.  when he saith: but we representing the glory of God with uncovered face are transformed into the same image, out of glory into glory, 
Eph. iiij. twenty-three.  as by the spirit of the Lord. Again. Be ye renewed in the spirit of your mind and put on the new man, which is created according to God in righteousness and holiness of truth. Again in an other place: 
Col. iij. x.  putting on the new man, which is renewed after the knowledge and image of him that created him. Therefore by this regeneration we be by the benefit of Christ restored into the righteousness of God, 
i Cor. seven. xij.  from which we were fallen by Adam. After which manner it pleaseth the lord wholly to restore all those whom he adopteth into the inheritance of life. And this restoring is fulfilled not in one moment, or one day, or one year, but by continual, yea and sometimes slow proceedings God taketh away the corruptions of the flesh in his elect, cleanseth them from filthiness, and consecrateth them for temples to himself, renewing all their senses to true pureness, that they may exercise themselves all their life in repentance, and know that this war hath no end but in death. And so much the greater is the lewdness of that filthy railer & apostata Staphylus, which foolishly saith that I confound the state of this present life with the heavenly glory, 
two. Cor. iiii. xii.  when I expound by Paul the image of God to be holiness and true righteousness. As though when any thing is defined, we should not seek the whole fullness & perfection of it. And yet we deny not place for encreasces: but I say that how near any man approacheth to the likeness of God, so much the image of God shineth in him. That the faithful may attain hereunto, God assigneth them the race of repentance wherein to run all their life long.  
The children of God therefore are so delivered by regeneration from the bondage of sin, not that having now obtained the full possession of liberty, they should feel no more trouble by their flesh but that they should have remaining a continual matter of strife, wherewith they may be exercised, and not only be exercised, but also may better learn their own weakness. And in this point all writers of sound judgement agree together, that there remaineth in man regenerate a feeding of evil, from whence continually spring desires that allure and stir him to sin. They confess also that the holy ones are still so holden entangled with that disease of lusting, that they can not withstand but that sometime they are tickled and stirred either to lust or to covetousness, or to ambition or to other vices. Neither is it needful to labour much in searching what the old writers have thought herein, for asmuch as only Augustine may be sufficient for it, 
 which hath faithfully & with great diligence gathered all their judgements. Therefore let the reader's gather out of him, such certainty as they shall desire to learn of the opinion of antiquity. But there may seem to be this difference between him & us, that he when he granteth that the faithful so long as they dwell in a mortal body are so holden bound with lusts, that they can not but lust, yet dareth not call that disease sin: but being content to express it by the name of weakness, he teacheth that then only it becometh sin, when either work or consent is added to conceit or receiving, that is, when will yieldeth to the first desire: but we account the very same for sin, that man is tickled with any desire at all against the law of God: Yea we affirm that the very corruption that engendereth such desires in us, is sin. We teach therefore that there is always sin in the holy ones, until they be unclothed of the mortal body, because there remaineth in their flesh that perverseness of lusting that fighteth against uprightness. And yet he doth not always forbear to use the name of Sin, 
Serm. 6. da verbis Ap●●●  as when he saith: This Paul calleth by the name of sin, from whence spring all sins unto a fleshly concupiscence. This, as much as pertaineth to the holy ones, loseth the kingdom in earth, and perisheth in heaven. By which words he confesseth, that the faithful are guilty of sin, in so much as they are subject to the lusts of the flesh.  
But this that it is said, that God purgeth his church from all sin, that he promiseth that grace of deliverance by Baptism, 
Ephes. v. xxvi.  & fulfilleth it in his elect, we refer rather to the guiltiness of sin, than to the very matter of sin. God truly performeth this by regenerating them that be his, that in them the kingdom of sin is abolished (for the holy ghost ministereth them strength, whereby they get the upper hand and are conquerors in the battle) but it cesseth only to reign & not so to ●well in them. 
Ro. vi. vi.  Therefore we so say, that the old man is crucified, & the law of sin abolished in the children of God, that yet there remain some leavings, not to have dominion in them, but to humble them by knowledge in conscience of their own weakness. And we confess that the same are not imputed, as if they wear not: but we affirm that this cometh to pass by the mercy of God, that the holy ones are delivered from this guiltiness, which otherwise should justly be reckoned sinners and guilty before God. And this sentence it shall not be hard for us to confirm, for as much as there are evident testimonies of the scripture upon their matter. For what would we have more plain, than that which Paul crieth out to the Romans chap. seven. 
Ro. seven. vi.  First both we have in an other place showed, and Augustine proveth by strong reasons, that Paul there speaketh in the person of a man regenerate. I speak not of this, that he useth these words, Evil & Sin, that they which will speak against us may not cavil against those words: but who can deny, that a striving against the law of God is evil: who can deny a withstanding of justice to be sin? Finally, who w●ll not grant that there is a fault, where is a spiritual misery? But all these things are reported of this disease by Paul. Again, we have an assured demonstration by the law, by which this whole question may easily be discussed. For we are commanded to love God with all our heart, with all our soul, with all our powers. Scythe all the parts of our soul ought so to be occupied with the love of God, it is certain, that they satisfy not the commandment that conceive in their heart any desire, be it never so little, or suffer any such thought at all to enter into their mind, as may withdraw them from the love of God into vanity. For what? are not these the powers of the soul, to be affected with sudden motions, to comprehend with wit, to conceive with mind? Therefore, when these do open a way for vain or corrupt thoughts to enter into them, do they not show that they are even so much voide of the love of God? Wherefore, who so confesseth not that all the lusts of the flesh are sins, and that the same disease of lusting which they call a feeding, is the well spring of sin, he must needs deny that the transgression of the law is sin.  
If any man think it an absurdity, that all the desires wherewith man is naturally moved in affection, are universally condemned, whereas they be put into man by God the author of nature. We answer, that we do not condemn those desires that God hath so engraven into the mind of man at the first creation, that they can not be rooted out without destroying the very nature of man, but only outrageous and unbridled motions that fight against the ordinance of God. But now sith by reason of the perverseness of nature all her powers are infected and corrupted, that in all her doings appeareth a continual disorder and intemperance, because the desires can not be severed from such intemperance: therefore we say that they are corrupt. Or (if you like to have the whole sum in fewer words) we teach that all the desires of men are evil: and we accuse them to be guilty of sin, not in that that they are natural, but for that they are inordinate: and we call them inordinate, because no pure or clean thing can come out of a corrupt and unclean nature. 
Ad Boni●a.  And Augustine doth not so much vary from this doctrine as he appeareth in show, while he somewhat to much feareth the envy that the Pelagians laboured to bring him into, he sometime forbeareth to use the name of sin: Yet where he writeth that the law of sin still remaining in the holy ones, the only guiltiness is taken away, he plainly showeth that he doth not so much disagree from our meaning.  
We will allege some other sentences, whereby shall better appear what he thought. In the second book against julian: This law of sin is both released by the spiritual regeneration, & abideth in the mortal flesh: released herein, because the giltnesse is taken away in the sacrament whereby the faithful are regenerate: and it abideth, because it worketh the desires against which the faithful do fight. Again. Therefore the law of sin (which was also in the membres of so great an Apostle is released in baptism, but not ended. Again. The law of sin (of which yet remaining the guiltiness, is in baptism discharged) Ambrose called wickedness: because it is wickedness for the flesh to lust against the Spirit. Again. Sin is dead in respect of that guiltiness wherein it held us, and even being dead, it still rebelleth till it be healed with perfection of burial. And yet plainer in the v. book. As the blindness of heart is both a sin, whereby men believeth not in God: and also a punishment of sin, whereby a proud heart is chastised with worthy correction: and the cause of sin when any thing is committed by the error of a blind heart: so the lust of flesh against which a good spirit lusteth, is both sin, because there is in it disobedience against the government of the mind: and also the punishment of sin, because it is given for recompense to the deservings of the disobedient: and the cause of sin in man, when he consenteth by defection or in man, when he is borne: by infection. Here without any doubtful speech he calleth it sin, because when error was once overthrown, and the truth confirmed, he less feared sclaunderours reports. As in the xlj Homely upon john, where do●tlesse he speaketh according to the true meaning of his mind, he saith: 
Ro. vi. xij.  If in the flesh thou serve the law of sin, do that which the Apostle himself saith: let not sin reign in your mortal body to obey the desires thereof. He saith not, let it not be, but let it not reign. So long as thou livest, sin must needs be in thy membres: at least let Reign be taken from it. Let not that be done which it commandeth. They that defend that lust is no sin, are wont to object that saying of james: 
jac. i. ●●.  Lust, after that it hath conceived, bringeth forth sin. But this is easily confuted. For unless we think that he speaketh of only ill works or actual sins, evil will itself, shall not be accounted sin. But where he calleth mischievous deeds and wicked offences the ofsprynges of sin, and giveth unto them the name of sin, it doth not by and by follow thereof, but that to lust, is an evil thing and damnable before God.  
Certain Anabaptists in this age, devise I wot not what phrentike intemperance in stead of spiritual regeneration: saying that the children of God restored into the state of innocency, now ought no more to be careful for bridling of the lust of the flesh: that the Spirit is to be followed for their guide, under whose guiding they never go out of the way. It were incredible that man's mind could fall to so great madness, unless they did openly and proudly babble abroad this doctrine. Truly it is monstrous. But it is meet that such should suffer the punishment of such blasphemous boldness, that so have persuaded their mind to turn the truth of God into a lie. Shall all the choice of honesty and dishonesty, right and wrong, good and evil, virtue and vice, be taken away▪ Such difference (say they) cometh of the cursedness of old Adam, from which we are exempted by Christ. So now there shallbe no difference between fornication and chastity, plain dealing and subtlety, truth and lying, justice and extortion. Take away vain fear, say they, the Spirit will command thee no evil thing, so that thou boldly and without fear yield thee to the guiding thereof. Who can choose but be astonished at these monstrous things? Yet it is a common learning among them, which blinded with madness of lusts, have put of all common reason, but what Christ (I beseech you) do they frame unto us, and what spirit do they belch out? For we reknowledge one Christ, and his only Spirit whom the Prophets have commended, whom the Gospel given us doth preach, of whom we there hear no such thing. That Spirit is no patron of manslaughter, whoredom, drunkenness, pride, contention, covetousness, & gutle: but the author of love, chastity, sobriety, modesty, peace, temperance & truth. It is not a giddy spirit and runneth headlong without consideration through right and wrong, but is full of wisdom & understanding, that discerneth rightly between just and unjust. It stirreth not unto dissolute and unbridled licentiousness, but maketh difference between lawful and unlawful, and teacheth to keep measure and temperance: but why do we labour any longer in confuting this beastly rage? To Christians the Spirit of the Lord is not a troublesome fantasy, which either themselves have brought forth in a dream, or have received being forged of other: but they reverently seek the knowledge of him at the Scriptures, where these two things be taught of him: First that he is given us unto sanctification, that he might bring us into the obedience of God's will, being purged from uncleanness & defilings, which obedience can not stand, unless lusts be tamed and subdued, whereunto these men would give the bridle at liberty. Secondly we are taught that we are so cleansed by his sanctification, that we are still besieged with many vices and much weakness, so long as we are enclosed in the burden of our body: whereby it cometh to pass, that being far distant from perfection, we have need alway to increase somewhat, and being entangled in vices, we have need daily to wrestle with them. Whereupon also followeth, that shaking of sloth and carelessness, we must watch with heedeful minds, that we be not compassed unware with the snares of our flesh. Unless peradventure we think that we have proceeded further than the Apostle, 
two. Cor. xii. xv. Ro. seven. vi.  which yet was wearied of the Angel of Satan, that his strength might be made perfect with weakness: and which did unfeignedly represent in his flesh that division of the flesh and of the spirit.  
But whereas the Apostle in describing of repentance reckoneth seven either causes or effects or parts thereof, 
i. ●●●. seven. ●i.  he doth that of a very good cause: and these they be: endeavour or carefulness, excusing, indignation, fear, desire, zeal, punishment. Neither ought it to seem any absurdity, that I dare not certainly determine whether they ought to be counted causes or effects. For both may be defended in disputation. They may be also called affections joined with repentance: but because, leaving out those questions, we may understand what Paul meaneth, we shallbe content with a simple declaration of them. He saith therefore, that of the heaviness which is according to God, ariseth carefulness. For he that is touched with an earnest feeling of displeasure because he hath sinned against his God, is therewithal stirred up to diligence and heedfulness, to wind himself clearly out of the snares of the Devil, to take better heed of his snares, to fall no more from the governance of the holy ghost, not to be oppressed with security. next is Excusing, which in this place signifieth not the defence, whereby a sinner to escape the judgement of God, either doth deny that he hath offended, or diminisheth the heinousness of his fault, but a purgation which standeth rather in craving of pardon, than in defence of his cause. Like as the children that are not reprobate when they acknowledge and confess their faults, do yet use entreating, and that it may take place, they protest by all means that they can, that they have not cast away the reverence that they own to their parents. Finally they so excuse them, as they go not about to prove themselves righteous and innocent, but only that they may obtain pardon. Then followeth Indignation, whereby the sinner fretteth inwardly with himself, quareleth with himself, is angry with himself, when he recordeth his own perverseness and his own unthankfulness to God. By the name of fear, he meaneth that trembling that is stricken into our minds so oft as we think both what we have deserved, and how horrible is the severity of God's wrath against sinners. For we must needs then be vexed with a marvelous unquietness, which both instructeth us to humility, and maketh us more ware against the time to come. Now if out of fear do spring that carefulness, whereof he had spoken before, than we see with what lynking they hang together. It seemeth to me that he hath used this word Desire ●or diligence in our duty and ready cheerfulness to obey, whereunto the acknowledging of our own faults ought chiefly to provoke us. And thereunto also belongeth zeal, which he joineth immediately next unto it. For it signifieth a ferventness, wherewith we be kindled when we be spurred forward with these pricking thoughts: what have I done? whether had I thrown myself headlong, if the mercy of God did not help me? The last of all is punishment, for the more rigorous that we be to ourselves, and the streightlier that we examine our own sins, so much the more we ought to trust that God is favourable and merciful unto us. And truly it is not possible, but that the soul being stricken with horror of the judgement of God, must needs do some execution in the punishing of itself. Truly the godly ho●●e what punishments are shame, confusion, mourning, loathing of themselves, & other affections that spring out of earnest acknowledging of sins. But let us remember that there is a measure to be kept, that sorrow do not swallow us up, because nothing more readily happeneth to fearful consciences than falling to despair. And also by that crafty mean whom so ever Satan findeth overthrown with dread of God, he more and more drowneth them in the gulf of sorrow, that they may never rise up again. Truly the fear can not be to great which endeth with humility, and departeth not from hope of pardon. But alway (as the Apostle teacheth) the sinner must beware, 
Heb. xij. ii●  that while he move himself to the loathing of himself, he despair not, oppressed with to great fear, for so do we flee away from God which calleth us in him by repentance. 
Sermone 11▪ in Cant.  Upon which point this lesson of bernard is very profitable: Sorrow for sins is necessary, if it be no● continual. I counsel you sometime to return your fault from gainous and painful remembrance of your own ways, and to 〈◊〉 up to the plain ground of cheerful remembrance of benefits of God. Let us mingle honey with worm● wood, that the wholesome ●●tternesse may bring us health, when it shallbe drunk tempered w●●● sweetness. And if ye think of yourselves in humility, think also of the Lord in goodness.  
Now it may be also perceived what be the fruits of repentance, even the duties of godliness toward God, and of charity toward men, and therewithal a holiness and pureness in all our life: Finally, the more earnestly that any man examineth his life by the rule of God's law, so much the surer tokens he showeth of his repentance. Therefore the holy ghost oftentimes, when he exhorteth us to repentance, calleth us sometime to all the commandments of the law, sometime to the duties of the second table. Albeit in other places after that he hath condemned uncleanness in the very fountain of the heart, he descendeth afterward to outward testimonies that do set out true repentance: of which thing I will hereafter set before the reader's eyes a table in the description of a Christian life. I will not gather testimonies out of the Prophets, wherein they partly scorn at their follies that go about to appease God with ceremonies, and do show that they be mere mockeries, and partly do teach that outward uprightness of life is not the principal part of repentance, because God looketh upon the heart: who so ever is even meanly exercised in the scripture, shall perceive of himself without any other man's putting in mind, 
joel.  that when we have to do with God, we labour in vain, unless we begin at the inward affection of the heart. And the place of joel shall not a little help to the understanding of the rest, 
joel. ij. xiij.  where he saith: Tear your hearts and not your garments. Also both those points are expressed in these words of james: 
jac. iiij. viij.  Ye wicked doers, cleanse your hands: ye double men, purge your hearts. Where in deed there is an addition joined to the first part, but after is showed the very fountain and beginning that they must wipe away their secret filthiness, that there may be an altar set up to God in the very heart. Biside this there are also certain outward exercises which we use privately as remedies to humble ourselves or to tame our flesh, and publicly for the declaration of repentance. And they proceed from that punishment of which Paul speaketh, 
●. Cor. seven. xi.  for these are the properties of an afflicted mind, to be in loathsomeness, mourning and weeping to, fly gorgeousness and all trimming, and to forsake all delights. Then he that feeleth how great an evil is the rebellion of the flesh, seeketh all remedies to bridle it. Moreover he that well bethinketh him how grievous a thing it is to have offended the justice of God, can not rest until he have in his own humility given glory to God. Such exercises the old writers do oftentimes rehearse, when they speak of the fruits of repentance. But albeit they do not place the whole force of repentance in them, yet the readers shall pardon me, if I speak what I think: it seemeth unto me that they stand to much upon them. And if any man will wisely weigh it, I trust he will agree with me, that they have two ways gone beyond measure. For when they so much enforced, and with immeasurable commendations advanced that bodily discipline, this in deed they obtained, that the people did the more earnestly embrace it, but they in a manner darkened that, which ought to have been of much greater importance. secondly, in giving punishments they were somewhat more rigorous than ecclesiastical mildness may bear, as we shall have occasion to show in an other place.  
But because many when they hear weeping, fasting and ashes spoken of, 
joel. ij. xij  both often in other places and specially in joel, they measure the chief part of repentance by fasting and weeping: therefore their error is to be taken away. That which is there spoken of the turning of the whole heart to the lord, of cutting their hearts and not their garments, is properly belonging to repentance: but weeping and fasting are not joined as continual or necessary effects thereof, but are spoken of in respect of a special circumstance. Because he had prophesied, that there hanged over the jews a most grievous destruction, therefore he counseleth them to prevent the wrath of God, not only in repenting, but also in uttering tokens of their sorrow. For as a man standing to be arraigned, useth humbly to abase himself with an overgrown beard, uncombed hear and black apparel, to move the judge to pity: so it behoved them when they stood accused before the judgement seat of God, in piteous array to beseech him not to extend his rigour. But although ashes and sackcloth did peradventure more fitly agree with those times. Yet it is certain, that weeping and fasting should be to a very convenient good use among us, so oft as the Lord seemeth to threaten us any plague or calamity. For when he maketh any danger to appear, he doth after a certain manner give warning, that he is prepared or armed to revenge. Therefore the prophet did well, when he exhorted his contreemen to weeping & fasting, that is to the sorrowful manner of accused men, whose offences he said a little before, were had in examination. Even as the Pastors of the Church should not do ill at this day, if when they see any ruin hanging over the necks of their people, they would cry out upon them to make haste to fasting & weeping: so that they would with greater and more inward care and diligence, alway enforce that which is the principal point, that they must cut their hearts and not their garments. It is out of doubt, that fasting is not always joined with repentance but is appointed peculiarly for times of miserable plagues: & therefore Christ joineth it with wailing, 
Matt. ix. xv.  when he acquitteth the Apostles from need thereof, until the time that being spoiled of his presence, they should be tormented with grief. I speak of solemn fasting. For the private life of the godly aught to be tempered with honest sparing and sobriety, that in the whole course thereof there may appear a certain kind of fasting. But because all this matter shallbe to be declared again in the place where we shall entreat of the discipline of the Church, therefore I do now the more slenderly touch it. But this one thing I will add here by the way: when the name of repentance is applied to this outward profession, than it is unproperly turned from the natural meaning which I have above set forth of it. For it is not so much a turning unto God as a confession of fault, with a beseeching of God not to charge them with the pain and guiltiness. So to do penance in ashes and sackcloth is nothing else, 
Matt. xi.xxi. Luc. x. xiij.  than to utter a displeasednesse when God is angry with us for grievous offences. And this is a public kin of confession, whereby we condemning ourselves before the Angeles and the world, do prevent the judgement of God. 
1. Cor. xi, iij.  For Paul rebuking their slothfulness that tenderly bear with their own faults, saith: If we did judge ourselves, we should not be judged of God. But it is not alway necessary to make men openly of counsel and witnesses of our repentance: but to confess privately to God is a part of true repentance which can not be omitted. For there is nothing more unreasonable than to look to have God to pardon us the sins in which we flatter ourselves & do hide them by hypocrisy, lest he should bring them to light. And it behoveth us not only to confess those sins which we daily commit, but more grievous offences ought to draw us further, and to call again into our remembrance things that seem long ago buried. Which lesson David giveth us by his example. 
Ps. li. seven.  For being touched with shame of his newly committed fault, he examineth himself even to the time when he was in his mother's womb, and confesseth that even than he was corrupted and infected with the filthiness of the flesh. And this he doth not to diminish the heinousness of his fault, as many hide themselves in the multitude, and seek to escape punishment by wrapping other with them. But David doth far otherwise which with simple plainness enforceth his fault in saying, that being corrupt from his first infancy, he hath not cessed to heap evils upon evils. Also in an other place he likewise so examineth his passed life, 
Ps. xxv. ix  that he craveth the mercy of God for that sins of his youth. And truly then only shall we prove our drowsiness to be shaken away from us, if groaning under our burden and bewailing our evils, we ask reli●se of God. It is moreover to be noted, that the repentance which we are commanded continually to apply, differeth from that repentance, that lifteth up as it were, from death them that either have filthily fallen, or with unbridled licentiousness have thrown forth themselves to sin, or after a certain manner of rebellions revolting, have shaken of the yoke of God. For the Scripture oftentimes, when it exhorteth to repentance, meaneth thereby as it were a passage or rising again from death into life: & when it rehearseth that the people did penance, it meaneth that they were turned from their idolatry & other grol●e offences. And in like manner Paul threateneth mourning unto sinners that have not done penance for their wantonness, 
●● Cor. xij. ●●i.  fornication & unchastity. This difference is to be diligently marked, lest while we hear that few are called to penance, a more than careless assuredness should creep upon us as though the mortifying of the flesh did no more belong unto us, the care whereof the corrupt desires that always tickle us, & the vices that commonly bud up in us, do not suffer us to release. Therefore the special repentance which is required but of some, whom the Devil hath violently carried away from the fear of God, & fast bound with damnable snares, taketh not away the ordinary repentance which the corruptness of nature compelleth us to apply throughout all the whole course of our life.  
Now if that be true, which is most evidently certain, that all the sum o● the gospel is contained in these two principal points, Repentance & forgiveness of sins: do we not see, that the Lord doth therefore freely justify them that be his, that he may also by the sanctification of his Spirit restore them into true righteousness? 
Ma●. xi. x. Mat. iij. ij  john the Angel sent before ● face of Christ to prepare his ways, preached: Repent ye, for the kingdom of heaven is come near at hand. In calling them to repentance, he did put them in mind to acknowledge themselves sinners, and all that was theirs, to be damnable before the Lord, that they might with all their hearts to desire the mortifying of their flesh & a new regeneration in the Spirit. In telling them of the kingdom of God, he called them to faith. For by the kingdom of God which he taught to be at hand, he meant forgiveness of sins, salvation, and life, and all that ever we get in Christ. Wherefore in the other Evangelists it is written, 
〈◊〉 i iiij 〈…〉  john came preaching the Baptism of repentance unto ●orgeuenesse of sins. And what is that else, but that they being oppressed & wearied with the burden of sins, should turn to the Lord, & conceive good hope of forgiveness & salvation? So Christ also began his preachings: 
 The kingdom of God is come near at hand: repent ye and believe the Gospel. First he declareth that the treasures of God's mercy are opened in him, and then he requireth repentance, and last of all confidence in the promises of God▪ Therefore when he meant briefly to comprehend the whole sum of the gospel, 
〈◊〉. ●iiij. ●●v●.  he said, that he must suffer & rise again from the dead, & that repentance and forgiveness of sins must be preached in his name. The Apostles also preached the same after his resurrection, that he was raised up by God, to give to Israel repentance and forgiveness of sins. Repentance is preached in the name of Christ, when men do hear by the doctrine of the gospel that all their thoughts, their affections, and their endeavours are corrupt and faulty, and that therefore it is necessary that they be borne again if they will enter into the kingdom of God. forgiveness of sins is preached when men are taught that Christ is made to them redemption, 
Ro. i xxi.  righteousness, salvation and life: in whose name they are freely accounted righteous and innocent in the sight of God, whereas both these graces are received by faith, as I have in an other place declared: yet because the goodness of God whereby sins are forgiven, is the proof object of faith, therefore it shallbe good that it be diligently distinguished from repentance.  
Now as the hatred of sin, which is the beginning of repentance, openeth us the first entry unto Christ, which showeth himself to none but to miserable and afflicted sinners, 
Esa. lxx. ●, Mat. xi. v, Luc. iiii. xviij. Matt. ix. xxii. Act. iii▪ xxvi. &. v▪ xxxi.  which groan, labour, are laden, are hungry and thirsty, and pine away with sorrow and misery: so must we endeavour toward repentance, throughout all our life apply it, and follow it to the end, if we will abide in Christ. For he came to call sinners, but to repentance: he was sent to bless the unworthy, but so that every one should turn himself from his wickedness. The Scripture is full of such sayings. Wherefore when God offereth forgiveness of sins, he likewise useth to require on our part repentance, secretly declaring thereby, that his mercy ought to be to men a cause to repent them. 
Esa. lvi.i. & lix. xx. & lu.vi.  (doo saith he) judgement and righteousness, because salvation is come near at hand. Again. There shall come to Zion a Redeemer, and to them that in jacob repent from their sins. Again. Seek the Lord while he may be found: call upon him while he is near. Let the wicked leave his way & the wickedness of his thoughts, & be turned to the Lord, 
Act. two. xxxviii.  & he shall have mercy on him. Again. Turn ye & repent, that your sins may be done away. Where yet is to be noted, that this condition is not so annexed as though our repentance were a foundation to deserve pardon, but rather (because the Lord hath determined to have mercy upon men to this end that they should repent) he teacheth men whether they shall travail if they will obtain grace. Therefore so long as we shall dwell in the prison of our body, we must continually wrestle with the vices of our corrupt flesh, yea with our own natural soul. 
 Plato saith in certain places, that the life of a Philosopher is a meditation of death. but we may more truly say, that the life of a Christian man is a perpetual study and exercise of mortifying the flesh, till it being utterly slayve, the Spirit of God get the dominion in us. Therefore I think that he hath much profited, that hath learned much to mislike himself: not that he should stick fast in ●hat mire and go no further, but rather that he should haste and long toward God, that being graffed into the death & life of Christ, he should study upon a continual repentance: as truly they can not otherwise do, that have a natural hatred of sin: for no man ever hated sin, unless he were first in love with righteousness. This doctrine, as it was most simple of all other, so I thought it best to agree with th● truth of the Scripture.  
Now that Repentance is a singular gift of God, I think it be so well known by the doctrine above taught, that I need not to repeat a long discourse to prove it again. 
Act. xi. xviii.  Therefore the church praiseth and hath in admiration the benefit of God, that he hath given the Gentiles repentance unto salvation. 
i●. Tim. ij. xiv.  And Paul commanding Timothee to be patiented and mild toward the unbelievers, saith: If at any time God give them repentance that they may repent from the snares of the devil. God in deed affirmeth that he willeth the conversion of all men, and directeth his exhortations generally to all men: but the effectual working thereof hangeth upon the Spirit of regeneration. Because it were more easy to create us men, than of our own power to put on a better nature. 
Eph. ij.x.  Therefore in the whole course of regeneration we are not without cause called, the work of God created to good works, which he hath prepared that we should walk in them. Whom soever the lords will is to deliver from death, those he quickeneth with the Spirit of regeneration: not that repentance is properly the cause of salvation, but because it is already seen that it is unseparable from faith and from the mercy of God: 
Esa. lix. xx  sith (as Isaiah testifieth) there is a redeemer come to him, and to those that in jacob are returned from their wickedness. This truly standeth steadfastly determined, that were so ever liveth the fear of God, there the Spirit hath wrought unto the salvation of man. 
Esa. lxiij. xvij.  Therefore, in isaiah, when the faithful complain and lament that they are forsaken of God, they reckon this as a token of being reprobates, that their hearts were hardened by God. The Apostle also meaning to exclude apostates from hope of salvation, 
Heb. vi. vi  appointeth this reason, that it is impossible for them to be renewed unto repentance: because God in renewing them whom he will not have perish, showeth a token of his fatherly favour, and in a manner draweth them unto him with the beams of his cheerful and merry countenance: on the other side with hardening them, he thundereth against the reprobate, whose wickedness is unpardonable. Which kind of vengeance the Apostle threateneth to wilful apostates, 
Hebr. x.xxix.  which when they depart from the faith of the Gospel, do make a scorn of God, reproachfully despise his grace, and defile & tread under feet the blood of Christ, yea as much as in them is they crucify him again. For he doth not (as some fond rigorous men would have it) cut of hope of pardon from all wilful sins: but teacheth that apostasy is unworthy of all excuse: so that it is no marvel that God doth punish a contempt of himself so full of sacrilege, with unappeasable rigour. For he saith that it is impossible, 
Hebr. vi. iiij.  that they which have once been enlightened, have tasted of the heavenly gift, have been made partakers of the holy ghost, have tasted of the good word of God & the powers of the world to come, if they fall, should be renewed to repentance, crucifying again of new, and making a scorn of the son of God. Again in an other place: 
Heb. x. xxv  If (saith he) we willingly sin after knowledge of the truth received, there remaineth no more sacrifice for sins, but a certain dreadful expectation of judgement, etc. These also be the places, out of the wrong understanding whereof, the novatians in old time have gathered matter to play the mad men: with whose rigorousness certain good men being offended, believed this to be a counterfeit Epistle in the Apostles name, which yet in all parts doth truly favour of an apostolic spirit. But because we contend with none but with them that allow it, it is easy to show, how these sentences do nothing maintain their error. first it is necessary that the Apostle agree with his master, which affirmeth that all sin and blasphemy shall be forgiven, except the sin against the holy Ghost, which is not forgiven neither in this world, nor in the world to come. It is certain (I say) that the Apostle was contented with this exception, unless we will make him an adversary to the grace of Christ. Whereupon followeth, that pardon is denied to no special offences, but only to one, which proceeding of a desperate rage, can not be ascribed to weakness, and openly showeth that a man is possessed of the Devil.  
But to discuss this, it behoveth to inquire what is that same so horrible offence, that shall have no forgiveness. Whereas Augustine in one place defineth it an obstinate stiffness even unto death, with despair of pardon, that doth not well agree with the very words of Christ, tha● it shall not be forgiven in this world. For either that is spoken in vain, or it may be committed in this life. But if Augustine's definition be true, than it is not committed, unless it continue even unto death. Whereas some other say, that he sinneth against the holy ghost, that envieth the grace bestowed upon his brother: I see not from whence that is fetched. But let us bring a true definition, which being once proved with sure testimonies, shall easily by it sel●e overthrow all the rest. I say therefore, that they sin against the holy ghost, which of set purpose resist the truth of God, with brightness whereof they are so dazzled, that they can not pretend ignorance: which they do only to this end to resist. 
Mat. x●●. xxxij. Marc. iij. xxix. Lu. xij. x.  For Christ meaning to expound that which he had said, immediately addeth: He that speaketh a word against the son of man, it shallbe forgiven him: but he that blasphemeth against the holy ghost, shall not be forgiven. And Matthew, for the blasphemy against the holy Spirit, putteth the spirit of blasphemy. But how can a man speak a reproach against the Son, but it is also spoken against the holy ghost? They that stumble unware against the truth of God, not knowing it, which do ignorantly speak evil of Christ, having yet this mind, that they would not extinguish the truth of God disclosed unto them, or ones with one word offend him, whom they had known to be the lords anointed: these men sin against the father and the son. So there are many at this day, that do most hatefully detest the doctrine of the Gospel, which if they did know it to be the doctrine of the Gospel, they would be ready to worship with all their heart. But they whose conscience is convinced, that it is the word of God which they forfake and fight against, and yet cease not to fight against it, they are said to blaspheme the holy ghost: for as much as they wrestle against the enlightening that is the work of the holy ghost. Such were many of the jews, which when they could not resist the Spirit that spoke by Stephen, 
Act. vi. x.  yet endeavoured to resist. It is no doubt but that many of them were carried unto it with zeal of the law, but it appeareth that there were some other that of malicious wickedness did rage against God himself, that is to say, against the doctrine, which they were not ignorant to be of God. And such were those Pharisees, 
Matt. ix. ●●●iiij. ● xii 〈◊〉.  against whom the Lord inveigheth, which to overthrow the power of the holy ghost, defamed him with the name of Beelzebub. This therefore is the Spirit of blasphemy. when man's boldness of 〈◊〉 purpose, leapeth forth to reproach of the name of God. Which Paul signifieth when he saith, 
i Tim. i xiii.  that he obtained mercy, because he had ignorantly committed those things through unbelief, for which otherwise he had been unworthy of God's favour. If ignorance joined with unbelief was the cause that he obtained pardon, thereupon followeth, that there is no place for pardon, where knowledge is joined to unbelief.  
But if thou mark it well thou shalt perceive that the Apostle speaketh not of one or other particular fall, but of the universal departing whereby the reprobate do forsake salvation. And it is no marvel, that they whom john in his canonical epistle affirmeth not to have been of the elect. from whom they went out, 
two Ih. i nineteen  do feel God unappeasable. For he directeth his speech against them, that imagined, that they might re●urue to the Christian religion, although they had ones departed from it: and calling them from this false & pestilent opinion, he saith that which is most true, that there is no way of return open for them to the communion of Christ, that wittingly & willingly have cast it away: But they cast it not away, that only in dissolute licentiousness of life transgress the word of the lord, but they that of set purpose cast away his whole doctrine. Therefore the deceit is in these words of falling & sinning. Because the novatians expound Falling to be, if a man being taught by the law of the Lord, that he ought not to steal or to commit fornication, abstaineth not from stealing or fornication. But contrariwise I affirm, that there is a secret comparison of contraries, wherein aught to be repeated allthings contrary to that which was first spoken, so that here is expressed not any particular fault, but the whole turning away from God, and (as I may so call it) the Apostasy of the whole man. Therefore when he saith, 
Hebr. vi. iiij.  they which have fallen after that they have once been enlightened, & have tasted the heavenvly gift, & been made partakers of the holy ghost, & also tasted the good word of God and the powers of the world to come: it is to be understanded of them that with advised ungodliness have choked the light of the holy spirit, have spit out again the taste of the heavenly gift, have enstranged themselves from the sanctification of the holy ghost, have trodden under foot the word of God & the powers of the world to come. And the more to express that advised purpose of wickedness, in an other place afterward he addeth this word by name, 
●eb. x. xvi  Wilfully. For when he saith, that there is left no sacrifice for them that sin willingly after knowledge of the truth received, he doth not deny, that Christ is a continual sacrifice to purge the iniquities of the holy ones (which he expressly crieth out almost in the whole epistle, where he declareth the priesthood of Christ) but he saith, that there remaineth no other when that is ones forsaken: & it is forsaken, when the truth of the gospel is of set purpose renounced.  
But whereas some do think it to hard and to far from the tender merciefulnesse of God, that any are put away that flee to beseeching the lords mercy: that is easily answered. For he doth not say, that pardon is denied them if they turn to the lord: but he utterly denieth, that they can rise unto repentance, because they are by the just judgement of God stricken with eternal blindness for their unthankfulness. And it maketh nothing to the contrary that afterward he applieth to this purpose the example of Esau, which in vain attempted with howling and weeping to recover his right of the first begotten. And no more doth that threatening of the Prophet, When they cry, I will not hear. 
Zach. seven▪ xiij.  For in such phrases of speech is meant neither the true conversion, nor calling upon God, but that carefulness of the wicked wherewith being bound, they are compelled in extremity to look unto that which before they carelessly neglected, that there is no good thing for them but in the lords help. But this they do not so much call upon, as they mourn that it is taken from them. Therefore the Prophet meaneth nothing else by crying, and the Apostle nothing else by Weeping, but that horrible torment which by desperation fretteth and vexeth the wicked. This it is good to mark diligently: for else God should disagree with himself, 
Eze. xviij▪ xxi.  which crieth by the Prophet that he will be merciefull so soon as the sinner turneth. And as I have already said, it is certain that the mind of man is not turned to better, but by God's grace preventing it. Also his promise concerning calling upon him, will never deceive. But that blind torment wherewith the reprobate are diversly drawn, when they see that they must needs seek God, that they may find remedy for their evils, and yet do flee from his presence, is unproperly called Conversion and prayer.  
But a question is moved, whereas the Apostle denieth that God is appeased with feigned repentance, 
i Reg. xxviii. xxix.  how Achab obtained pardon and turned away the punishment pronounced upon him, whom yet it appeareth by the rest of the course of his life to have been only stricken amazed with sudden fear. He did in deed put on sack cloth, scattered ashes upon him, lay upon the ground, and (as it is testified of him) he was humbled before God: but it was not enough to cut his garments when his heart remained thick and swollen with malice▪ yet we see how God is turned to mercy. I answer that so sometimes hypocrites are spared for a time, but yet so that ever the wrath of God lieth upon them, and that is done not so much for their sakes, as for common example. For whereas Achab had his punishment mitigate unto him, what profit got he thereby, but that he should not feel it a live in earth? Therefore the curse of God, although it were hidden, yet had a fast abiding place in his house, and he himself went into eternal destruction. This same is to be seen in Esau. 
Gen. xxvi● xviii.  For though he had a repulse, yet a temporal blessing was granted him at his weeping. But because the spiritual inheritance, by the oracle of God could not rest but with one of the brethren, when jacob was chosen and Esau refused, that putting away did exclude the mercy of God: this comfort was left him as to a beastly man, that he should be fat with the fat of the earth and the dew of heaven. And this is it that I said even now, that it ought to be referred to the example of other, that we should learn the more cheerfully to apply our minds and endeavours to repentance, because it is not to be doubted that when we are truly and heartily turned, God will be ready to forgive us, whose mercifulness extendeth itself even to the unworthy, so long as they show any grief at al. And therewithal we be also taught, how terrible judgement is prepared for all the obstinate, which now make it a sport with no less shameless face than iron heart to despise and set nought by the threatenings of God. After his manner he oftentimes reached out his hand to the children of Israel, to relieve their miseries, although their cries were counterfeit, & their heart double and false, as himself in the Psalm complaineth, 
Ps. lxxvi●●. xxxvi.  that they by & by returned to their nature, and so minded with so friendly gentle dealing to bring them to earnest conversion, or to make them unexcusable. Yet in releasing punishments for a time, he doth not bind himself to a perpetual law thereby, but rather riseth sometimes more rigorously against Hypocrites, & doubleth their pains, that thereby may appear how much feigning displeaseth him. But (as I have said) he showeth some examples of his readiness to give pardon, by which the godly may be encouraged to amendment of life, & their pride may be the more grievously condemned, that stubbornly kick against the prick.   

The fourth Chapter. ¶ That all that the Sophister's babble in their schools of Penance, is far from the pureness of the Gospel. Where is entreated of Confession and Satisfaction.  
Now I come to discuss those things, which the School sophisters have taught of repentance. 

The first is out of Gregory, and is rehearsed Lib. 4. S●t. Dist. 14. ca 1,  
The ij. out of Ambr. & reser. illie, & in D●●r. Dist. 3. de p●●ni●ēt. c. Poeni. priore.  
The .3. out of August. reser●. ca Dist. c. Poe●●t. post.  
The 4. out of Ambr. resert. Dist. 1. Poenit. c. Vera poeni.   Which I will run over in as few words as may be, because I mind not to go through all, lest this book, which I labour to draw into a short abridgement, should grow to a huge greatness. And the Sophisters have entangled it in so many volumes, being a matter otherwise not very hard, that a man shall hardly find how to get out, if he ones fall into their dregs. First, in defining it, they show that they never understood what repentance was. For they take hold of certain sayings of the old writers, which do nothing at all express the nature of repentance, as that to repent is to weep for sins passed, & not to commit sins to be wept for: Again, that it is to lament evils passed, and not to commit again other evils to be lamented. Again: that it is a certain sorrowful revenge, punishing in himself that which he is sorry to have committed. Again: that it is a sorrow of heart, and bitterness of soul, for the evils that a man hath committed or to which he hath consented. But, to grant these things well said of the fathers, (which a contentious man might easily enough deny) yet they were not spoken to this intent to describe repentance, but only to exhort them to whom they wrote, that they should not fall again into the sane offences, out of which they had been drawn. But if we list to turn all such titles of commendation into definitions, than other may also be adjoined as rightfully as they. As this of chrysostom, Repentance is a medicine that destroyeth sin, a gift given from heaven, a marvelous virtue, a grace surmounting the force of the law. Yea and the doctrine which they afterward teach, is somewhat worse than these definitions. For they stick so earnestly in outward exercises, that a man can gather nothing else out of infinite volumes, but that repentance is a discipline and rigorousness that serveth partly to tame the flesh, and partly to chastise and punish vices: but they keep marvelous silence of the inward renewing of the mind that draweth with it correction of life. There is in deed much talk among them of Contrition & Attrition, they torment souls with many doubts, and do thrust into them much trouble and carefulness: but when they seem to have thoroughly wounded the hearts, they heal the bitterness with a light sprinkling of ceremonies. 
Lib. 4. Sen. .16. ca 1. ●e po●. i. distri .1. c. psecta poenitentia.  And when they have thus curiously defined repentance, they divide it into contrition of heart, confession of mouth, & satisfaction of work, no more logically than they defined it, although they would seem to have wasted all their age in framing of syllogisms. But if a man will go about to prove by the definition (which kind of argument is of force among logicians) that a man may weep for his sins passed, and commit no more to be wept for, that he may bewail his evils passed, and commit no more to be bewailed, and that he may punish himself for that which he was sorry to have committed. etc. although he do not confess with his mouth: how will they maintain their division? For if that true penitent man do not confess, than repentance may be without confession. But if they answer, that this division is referred to repentance, in respect that it is a sacrament, or is meant of the whole perfection of repentance, which they comprehend not in their definitions, then is there no cause to blame me, but let them lay the fault in themselves that make not a purer and plainer definition, I truly (according to my grossness) when any thing is disputed of, do refer all things to the very definition, which is the stay & ground of the whole disputation. But admit that to be their masterlike licence. Now let us particularly consider all the parts in order. Whereas I do negligently leap over as trifles those things that they with great gravity of countenance do publish for mysteries, I do it not unwittingly, neither were it very painful for me to confute all that they think themselves to have deeply and subtlely disputed) but I would think it against conscience to weary the readers with such trifles without any profit. Truly it is easy to know by the questions which they move and toss, and wherewith they miserably encumber themselves, that they prate of things that they know not. As for example: whether the repentance of our sin pleaseth God, when obstinacy endureth in other. Again: whether the punishments laid upon man by God, do avail to satisfaction. Again: whether repentance may be oftentimes reiterate for deadly sins: where they foully & wickedly define, that penance is daily done but for venial sins. Likewise they very much torment themselves with a gross error, upon the saying of Jerome, that repentance is a second board after shipperack. Wherein they show that they never waked from their brutish dullness, to feel so much as a far of the thousandth part of their faults.  
But I would the readers should note, that here is not a quarrel about the shadow of an ass, but the most earnest matter of all other is entreated of, that is to say, forgiveness of sins. For whereas they require three things to repentance, contrition of heart, confession of mouth, & satisfaction of work: they do therewithal teach that those three things are necessary to the obtaining of forgiveness of sins. But if it behove us to know any thing at all in all our religion, this truly behoveth us most of all, I mean to understand and know well by what mean, with what law, upon what condition, with what easiness or hardness the forgiveness of sins is obtained. If this knowledge stand not plain and certain, the conscience can have no rest at all, no peace with God, no confidence or assuredness, but continually trembleth, wavereth, is troubled, is tormented, is vexed, horribly dreadeth, hateth and fleeth the sight of God. But if the forgiveness of sins hang upon those conditions to which they do bind it, than nothing is more miserable, nothing in more lamentable case than we. They make Contrition the first part of obtaining pardon, and they require that to be a due contrition, that is to say perfect and full: but in the mean time they do not determine when a man may be assured, that he hath to the full measure perfectly performed this contrition. Truly I grant that every man ought diligently and earnestly to enforce himself, with bitterly weeping for his sins, to whet himself more and more to a loathing and hatred of them. For this is a sorrow not to be repent, that breedeth repentance unto salvation. But when there is such a bitterness of sorrow required as may proportionally answer the greatness of the fault, and such as may in balance counterpoise with the trust of pardon, here the pure consciences are marvelously tormented and troubled, when they see themselves changed with a due contrition of sins, and do not so attain the measure of that due, that they can determine with themselves, that they have duly performed so much as they duly ought. If they say that we must do as much as lieth in us, then come we still to the same point that we were at before: for how dare any man assure himself that he hath employed all his force to bewail his sins? So when the consciences having long wrestled with themselves, and long been exercised with battles, do at length find no heaven to rest in, yet somewhat to ease themselves, they enforce themselves to a sorrow, and wring out tears to make perfect their contrition.  
But if they say that I slander them: Let them come forth and show any one man, that by such doctrine of contrition hath not either been driven to despair, or hath not set for his defence a counterfeiting of sorrow in steed of true sorrow, against the judgement of God. We have also ourselves said in one place, that forgiveness of sins never cometh without repentance, because none but the afflicted and wounded with conscience of sins, can sincerely call upon the mercy of God: but we have therewithal further said, that repentance is not the cause of the forgiveness of sins. As for those torments of souls, which they say must be performed of duty, we have taken them away: we have taught the sinner not to look upon his own contrition nor his own tears, but to fasten both his eyes upon the only mercy of God. 
Mat. xi. xviij. Esa. lxi. Luc. iiii. xviii.  We have only put him in mind that Christ called the labouring & laden, when he was sent to publish glad tidings to the poor, to heal the contrite in heart, to preach remission to captives, to deliver prisoners, & to comfort them that mourn. From which should be excluded both the Pharisees, that filled with their own righteousness, do not acknowledge their own poverty, and also the despisers that careless of God's wrath do seek no remedy for their evils. For such do not labour, nor are laden, nor contrite in heart, nor bound nor captive. But there is great difference between teaching a man to deserve forgiveness of sins with due and full contrition, which the sinner can never perform: and instructing him to hunger and thirst for the mercy of God, that by the acknowledging of his own misery, by his own unquietness, weariness and captivity, it may be showed him, where he ought to seek for relief, rest and liberty: and finally, he may be taught in the humbling of himself, to give glory to God.  
Concerning Confession, there hath been alway great strife between the canonists and Scholedivines: while the one sort affirm, that confession is commanded by the special commandment of God, and the other sort deny it and say, that it is commanded only by the Ecclesiastical constitutions. But in this contention hath appeared the notable shamlessnesse of the divines, that have corrupted and violently wrested as many places of Scripture, as they alleged for their purpose. And when they saw that they could not so obtain that which they required, they which would be thought more subtle than the rest, escaped away with this shift, that confession came from the law of God, in respect of the substance of it, butt afterward received from of the law Positive. Even as the foolishest sort among the lawyers do say, that Citations came from the law of God, because it is said: Adam where art thou? And likewise Exceptions, 
Gen. i●. ●  because Adam answered as if were by way of exception saying: The wife that thou gavest me. etc. but that both citations and exceptions received form given them by the Civil law. But let us see by what arguments they prove this confession, either form or Unfourmed to be the commandment of God. The Lord (say they) sent the leprous men to the priests. 
Matt. v●i●●●. Luc. v. x●●●● Deu. xixi. viii.  But what? Sent he them to confession? Who ever heard it spoken, that the levitical priests were appointed to hear confessions? Therefore they flee to Allegories, and say: It was commanded by the law of Moses, that the priests should discern between leprosy and leprosy: sin is a spiritual leprosy: therefore it is the priests office to pronounce upon it. Before that I answer them, I ask this by the way, If this place make them judges of the spiritual leprosy, why do they draw to them the knowledge of natural & fleshly leprosy? This forsooth is not to mock with the Scriptures. The law giveth to the levitical priests the knowledge of Leprosy, therefore let us take it upon us. Sin is a spiritual leprosy, therefore let us also be examiners of sin. Now I answer: sith the preestehoode is removed, it is necessary that the law be removed also. 
Heb. seven. ●x  All presthodes are removed to Christ, and fulfilled and ended in him, therefore to him only all the right and honour of preesthoode is also removed. It they love so well to follow Allegories, let them set Christ before them for the only priest, and heap upon his judgement seat the free jurisdiction of all things: this we can easily be content to suffer. Moreover their allegory is very unfit, that setteth among the ceremonies that law which is merely politic. Why then did Christ send the leprous men to the priests? That the priests should not cavil that he did break the law that commanded the man healed of the leprosy, to be showed before the priest and purged with offering of sacrifice: therefore he commanded the leprous men being cleansed, to do that which belonged to the law. Go (saith he) and show yourselves to the priest, and offer the gift that Moses hath commanded in the law that it should be for a witness unto them. And truly this miracle should have been a witness unto them, for they had pronounced them leprous, and now they pronounce them healed. Are they not whether they will or no compelled to become witnesses of Christ's miracles? Christ leaveth to them his miracle to be examined, 
Mat. xxuii xiiii. Matt. x. xviiii.  they can not deny it. But because they still dally with it, therefore this work is for a witness unto them. So in an other place: This Gospel shallbe preached in all the world, for a witness to all nations. Again: ye shallbe led before kings and governors, for a witness to them. that is: that in the judgement of God they may be more strongly convinced. 
Hom. 12. the muli●re ●hananaea.  But if they had rather follow chrysostom: he also teacheth that Christ did this for the jews sake, that he should not be accounted a breaker of the law. Albeit in so clear a matter I am ashamed to allege the witness of any man: whereas Christ pronounceth that he leaveth the right of the law whole to the priests as to the professed enemies of the Gospel, which were always bend to carp against it, if their mouth had not been stopped. Wherefore that the popish sacrificeng priests may still keep this possession, let them openly take parts with them which must of necessity be restrained by force, that they speak not ill against Christ. For this nothing belongeth to his true ministers.  
They bring their second argument out of the same fountain, that is, from an allegory, as though allegories were of great force to confirm any doctrine. But let them be of force, if I do not prove that I can make a fairer show of them for my side, than they can for theirs. They say, 
Ihou. xi. xliii.  The Lord commanded his Disciples, that when Lazarus was raised up, they should unbind an loss him from his bonds. Here first the lie: for it is no where read they the Lord said this to the Disciples: and it is much more likely that he said it to the jews that stood by him, that the miracle might be made the more evident without suspicion of fraud, & his power appear the greater, that without any touching, with his only word he raised up dead men. For thus I expound it: that the Lord, to take away all wrongful opinion from the jews, willed them to roll away the stone, to fe●le the stink, to behold assured tokens of death, to see him rising by the only power of his word, and them first to feel him living. 
●er. contra judes, Gentiles & heretic.  And this is the judgement of chrysostom. But let us grant that this was spoken to the Disciples: what will they get thereby? That the Lord gave his Apostles power to lose. But how much more fitly and more handsomely might these things be applied by way of allegory, to say that by this sign the lord meinie to instruct his faithful, to lose them that he had raised up: that is, that they should not call into remembrance those sins that he had forgotten: that they should not condemn them for sinners whom he had acquitted: that they should not reproach men with those things that he had forgiven: that they should not be rigorous to punish, and lightly offended, where he is merciful and easily entreated to spare? Truly nothing aught to move us more to readiness to forgive, than the example of the judge that threateneth that he will be unappeasable to them that be to rigorous and ungentle. Now let them go and boast of their allegories.  
But now they join more near hand with us, when they fight (as they think) with open sentences. They that came to Ihons' baptism, did confess their sins, & james willeth that we confess our sins one to an other. No marvel if they that would be baptized did confess their sins, for it was said before that John preached the baptism▪ of repentance, and baptized in water unto repentance. Whom should he then have baptised, but them that had confessed themselves sinners? Baptism is a token of the forgiveness of sins: and who should be admitted to this token but sinners, and they that acknowledge themselves to be such? Therefore they confessed their sins, that they might be baptized. And not without a cause doth james bid us confess one to an other. But if they did mark what followeth next after, they would understand, that this also maketh little for them. Confess (saith he) one to an other your sins, & pray one for an other. He joineth together mutual confession and mutual prayer. If we must confess to priests only, then must we also pray for priests only. Yea, What and if it might follow of the words of james that only priests might confess? for when he willeth that we should confess one to an other, he speaketh only to them that may hear the confessions of other: his word is in greek Allelous, mutually, interchangeably, by turns, or (if they so like best to term it) by way of reciprocation one to an other. But so interchangeably none can confess, but they that are meet to here confessions. Which prerogative sith they vouchsafe to grant only to priests, we do also put over the office of confessing to them only. Therefore away with such trifelinges, & let us take the very meaning of the Apostle which is simple & plain: that is, that we should lay our weakness one in an others bosom to receive mutual counsel, mutual compassion and mutual comfort one of an other: then that we be naturally privy to the weaknesses of our brethren, should pray for them to the Lord. Why do they then allege james against us, which do so earnestly require the confession of the mercy of God? 
Gala. iii● xxii.  but no man can confess God's mercy, unless he have first confessed his own misery. Ye we rather pronounce him accursed that doth not before God, 
Ro. iij.ix.  before his Angels, before the Church, yea and before all men confess himself a sinner. For the Lord hath concluded all under sins that all mouths might be stopped, and all flesh humbled before God, and he only justified and exalted.  
But I marvel with what face they dare affirm, that the confession whereof they speak, is of the law of God: the use whereof we grant in deed to be very ancient, butt such as we are able to prove in old time to have been at liberty. Truly even their own chronicles declare, that there was no certain law or constitution of it before the times of Innocent the third. Surely if they had had a more ancient law, they would rather have taken hold thereof, than have been contented with the decree of the counsel of Lateran, and so made themselves to be laughed at, 
This 〈◊〉 the ●83. Pope.  even of children. In other things they stick not to come forged decrees, which they father upon the most ancient Counsels, that they may with very reverence of antiquity dazzle the eyes of the simple. In this point, it came not in their mind to thrust in such a false pack. Therefore by their own witness, there are not yet passed three hundred years sins Innocent the third laid that snare upon men, & charged them with necessity of Confession. But, to speak nothing of the time: the very barbarousness of the words minisheth the credit of that law. For where these good fathers command every one of both kinds, male & female, ones every year to confess all his sins to his own priest, pleasant men do merrily take exception, that in this commandment are contained only Hermaphrodites, and sat that it belongeth not such a one as is either male or female only. Sins that time, a more gross beastesnesse hath bewrated itself in their scholars, that can not expound what is meant By his own priest. Whatsoever all the Pope's hired babblers do prate, we hold both that Christ was never the author of this law that compelleth men to reckon up their sins, and also that there passed a thousand and two hundred years from the resurrection of Christ before that any such law was made. And so, that this tyranny was then first brought in, when all godliness & learning being destroyed, the visors of Pastors had without choice taken all licentiousness upon them. Moreover there are evident testimonies both in histories and other ancient writers, which teach that this confession was a politic discipline redeemed by the bishops, not a law made by Christ or his Apostles. I will allege but one out of many, which shall be a plain proof thereof. 
Tripart. hist. lib. 9  Sozomenus reporteth that this constitution of bishops was diligently kept in all the west Churches, but specially at Rome. Whereby he showeth that it was no universal ordinance of all Churches. But he saith that there was one of the priests peculiarly appointed to serve for this office. Whereby he doth sufficiently confute that which these men do falsely say of the keys given for this use universally to the whole ordre of priesthood. For it was not the common office of all priests, but the special duty of some one that was chosen thereunto by the bishop. The same is he, whom at this day in all cathedral Churches they call Penitentiary, the examiner of heinous offences, and such whereof the punishment pertaineth to good example. Then he saith immediately after, that this was also the manner at Constantinople, till a certain woman feigning that she came to confession, was found so to have coloured under that pretence the unhonest company that she used with a certain Deacon. For this act, Nectarius a man notable in holiness & learning bishop of that Church, took away the custom of confessing. Here, here let these asses lift up their ears. If auricular confession were the law of God, how durst Nectarius repelle and destroy it? Will they accuse for an heretic & schismatic Nectarius a holy man of God, allowed by the consenting voices of all the old fathers? But by the same sentence they must condemn the Church of Constantinople, in which Sozomenus affirmeth that the manner of confessing was not only let slype for a time, but also discontinued even till within time of his remembrance. Yea let them condemn of apostasy not only the Church of Constantinople, but also all the cast Churches which have neglected that law, which (if they say true) is inviolable and commanded to all Christians.  
This abrogation chrysostom, which was also bishop of Constantinople, doth in so many places evidently testify, 
Homil. 2. in Psal. 50.  that it is marvel that these dare mutter to the contrary. Tell (saith he) thy sins that thou mayest do them away, if thou be ashamed to tell to any man the sins that thou hast done, tell them daily in thy soul. I do not say, Confess them to thy fellow servant, that may reproach thee: tell them to God that taketh care of them. Confess thy sins upon thy bed, that there thy conscience may daily recognize her evils. 
Sermone de Poeniten. & confess.  Again. But now it is not necessary to confess when witnesses be present: let the examination of thy sins be done with thy thought: let this judgement be without witness: let only God see thee confessing. 
Homil. 5. de incomprehen. Dei natura, contra Ano maeos.  Again. I do not lead thee into a stage of thy fellow servants, I do not compel thee to disclose thy sins to men, rehearse & utter thy conscience before God. Show thy wounds to the Lord the best surgeon, & ask salve of him. Show to him that will reproach thee with nothing, but will most gently heal thee. Again. Tell not man, 
Homil. 4. de Laz●ro.  lest he reproach thee, for neither is it to be confessed to thy fellow servant, that may utter it abroad, but to the Lord. To the Lord show thy wounds which hath care of thee, that is both gentle & a Physician. Afterward he bringeth in God speaking thus. I compel thee not to come into the mids of a stage, & call many witnesses, tell thy sin to me alone privately, that I may heal thy sore. Shall we say that chrysostom did so rashly, when he wrote this & other like things, that he would deliver men's consciences from these bonds wherewith they be bond by the law of God? not so. But he dare not require that as of necessity, which he doth not understand to be commanded by the word of God.  
But that the matter may be made the plainer & easier, first we will faithfully rehearse, what kind of confession is taught by the word of God: & then we will also declare their inventions, but not all (for who could draw dry such an infinite sea?) but only those, wherein they comprehend the some of their secret confession. Here I am loath to rehearse how oft the old translator hath given in translation this word Confess in stead of Praise: which the grossest unlearned men commonly know: saving that it is good to have their presumptuousness bewrayed, that do give away that which was written of the praises of God, to their own tyrannical commandment. To prove that confession availeth to cheer the minds they thrust in that place of the Psalm: 
Psar. xli●▪ v.  In the voice of rejoicing & confession. But if such change may serve, than we shall have what we list, proved by what we list. But seeing they are so become past shame, let the godly readers remember that by the just vengeance of God they have been cast into a reprobate mind, that their presumption should be the more detestable. But if we will rest in the simple doctrine of the Scripture, we shall not be in danger of any such deceits to beguile us. For therein is appointed one order of confessing, that for as much as it is the Lord that forgiveth, forgetteth, & putteth away sins, therefore we should confess our sins to him for to obtain pardon, he is the Physician, therefore let us show our diseases unto him. It is he that is grieved & offended, therefore let us seek peace at his hand. He is the knower of hearts, and privy to all thoughts, therefore let us make haste to pour out our hearts before him. Finally it is he that calleth sinners, therefore let us not delay to come to him. 
Psal. l●. v.  I have (saith David) made my sin known unto thee, & have not hidden my unrighteousness. I have said, I will confess against me my unrighteousness to the Lord, & thou hast forgiven the wickedness of my heart. Such is the other confession of David. Then, that even they that use it for their need, should not be compelled by any commandment, or trained by any deceit, to reckon up all their sins, but so far as they shall think it behoveful for them, that they may receive sound fruit of comfort. Faithful Pastors ought not only to leave this liberty to the churches, but also to maintain it, & stoutly stand in defence of it, if they will have tyranny absent from their ministery, & superstition from the people.  
Of the other sort of confession Christ speaketh in Matthew. If thou offer thy gift at the altar, 
Math. v. xxiii.  & there remember'st that thy brother hath any thing against thee, leave thy gift there, & go, & first be reconciled to thy brother, & then come & offer thy gift. For so charity that hath been appeired by our fault, is to be repaired by acknowledging & craving pardon of the offence that we have committed. Under this kind is contained their confession that have sinned even to the offending of the whole church. For if Christ maketh so great a matter of the private offence of one man, to forbid from holy mysteries all them that have sinned against their brother, till they be with just amends reconciled: how much greater reason is it, that he that hath offended the church with any evil example, should recover the favour of the church with acknowledging his fault? 
two. Cor. ii.vi.  So was the Corinthian received again to the communion, when he had yielded himself obedient to correction. Also this form of confession was used in the old church, as Cyprian maketh mention. They do penance (saith he) in due time, & then they come to confession, and by laying on of the hands of the bishop & the Clergy, they receive leave to come to the communion. Any other order or form of confessing, the scripture utterly knoweth not, & it is not our duty to bind consciences with new bonds, whom Christ most sharply forbiddeth us to bring in bondage. In the mean time I do so much not speak against it that the sheep should present themselves to their shepherd, when they mean to be partakers of the holy supper, that I would most gladly have it every where observed. For both they that have an encumbered conscience, may from thence receive singular profit, & they that are to be admonished do by that mean prepare place for admonishment, but so alway that tyranny and superstition be away.  
In these three kinds of confession, the power of the keys hath place: that is, either when the whole church with solemn reknowleging of their faults craveth pardon: or when a private man, that by any notable fault hath bred common offence, doth declare his repentance: or when he that for the unquietness of his conscience, doth need help of the minister discloseth his weakness unto him. But there are diverse ways of taking away offence, because although thereby also the peace of conscience is provided for, yet the principal end is, that hatred should be taken away, & men's minds knit together with a bond of peace. But this use that I have spoken of, is not to be despised, that we may the more willingly confess our sins. For when the whole church standeth as it were before the judgement seat of God, confesseth itself guilty, & hath one only refuge unto the mercy of God: it is no slender or light comfort to have there present Christ's ambassador, having commandment of reconciliation, of whom it may hear absolution pronounced unto it. Here the profitableness of the keys is worthily commended, when this embassage is performed rightly, & with such order & religiousness as beseemeth it. Likewise when he that had in a manner estranged himself from the Church, receiveth pardon & is restored into brotherly unity: how great a benefit is it that he understandeth himself to be forgiven by them, to whom Christ hath said: 
Mat. xviij nineteen. joh. xx. twenty-three.  To whom so ever ye forgive sins in earth, they shall be forgiven in heavem. And of no less effectualness & profit is private absolution, when it is asked by them that have need of special remedy to relieve their weakness. For it happeneth oftentimes, that he which heareth the general promises that are directed to the whole congregation of the faithful, remaineth nevertheless in some doubt, and hath still an unquiet mind, as though he had not yet obtained pardon: and the same man, if he have disclosed to his parson the secret sore of his mind, and heareth peculiarly directed to himself that saying of the Gospel, 
Mat. ix. ij.  Thy sins are forgiven thee, be of good hope, stablisheth his mind unto assuredness & is delivered from that trembling, wherewith he was before tormented. But when we speak of the keys, we must take heed that we dream not of a certain power severed from the preaching of the Gospel. In an other place we shall have occasion more fully to declare this matter again, where we shall entreat of the government of the church: & there shall we see that all the power to bind and to lose, which Christ hath given to his church, is bound to the word. But this is most true in the ministery of the keys, the whole force whereof standeth in this, that the grace of the Gospel be publicly and privately sealed up in the hearts of the faithful, by them whom the Lord hath ordained: which can not be done but by only preaching.  
But what say the romish divines? They decree that every one of either kind, 
C. Omnis utriusque sexus. De summa trinitate & fide catho. It is ●●ecre of Pope Innocentius, in the counsel of Laterane. and is recited, Lib. 4. Senten. 14. c. ●. lib. 4. Senten. dist. 19 cap. 2. Mat. xviii nineteen.  so son●e as they come to the years of discretion, must yearly ones at the least confess all their sins to their own priest: and that their sin is not forgiven, unless they have firmly conceived an intent to confess it: which intent if they perform not when occasion is offered that they may do it, there is now no more entry open for than into Paradise. And that the pressed hath the power of the keys, where with he may lose & bind a sinner: because the word of Christ is not in vain, What so ever ye bind. etc. About this power they stoutly fight among themselves. Some say that there is but one key in substance, that is the power to bind & lose, and as for knowledge, that it is in deed requisite for a good use, but that it is only as an accessary & is not essentially joined with the other. Some other, because they saw this to be to much an unbridled licence, have reckoned up two keys, discretion, & power. Other again, when they saw the lewd boldness of priests to be restrained by this moderation, have forged other keys, that is to say, authority of discerning which they should use in giving determinate sentence: and power, which they should practise in executing of their sentence: & that knowledge standeth by as a counsellor. But they date not simply expound this binding & losing to be to forgive and put away sins, because they hear the Lord crying out in the Prophet: It is I, 
Esa. xliij. ●i. & xxv  and none other but I: it is I, it is I that put away thy sins▪ O Israel, But they say it is the priests office to pronounce who be bound or loosed, and to declare whose sins are forgiven or retained: and that he doth declare it, either by confession when he absolveth and retained sins, or by sentence when he excommunicated and receiveth again to partaking of the Sacraments. Finally, when they understand that they be not yet out of this doubt, but that it still may be objected against them, that oftentimes their priests do bind and loose men unworthy, which are not therefore bound or loosed in heaven: then (which is their last refuge) they answer that the giving of the keys, must be construed with a limitation, that is to say, that Christ hath promised, that before his judgement seat such sentence of the pressed shallbe allowed as hath been justly pronounced, according as the deservings of him that is bound or loosed, did require. Moreover they say, that these keys are given by Christ to all Priests, and are delivered to them by their bishops, at the time of their promoting to priesthood: but the free use of them, remaineth only with such as do exercise Ecclesiastical offices: and that the excommunicate & suspended priests have in deed the keys, but rusty & bound up. And they that say these things may well seem modest and sober in comparison of the rest, which upon an new an vield have forged new keys, with which they say the treasure of the church is locked up. These keys we shall hereafter try in place fit for it.  
Now I will in few words answer to every one these particularly. But at this present I speak not by what right or what wrong they bind the souls of the faithful with their laws, for as much as we will consider that when place serveth. But where they charge men with a law of reckoning up all their sins: where they say that sin is not forgiven but upon condition, if there be an intent conceived to confess it: where they babble that there remaineth no entry into Paradise, if occasion of confessing be neglected: this is in no wise to be suffered. 
Psa. nineteen. xiii.  Must all sins be reckoned up? But David, (Who as I think) had well studied upon the confession of his sins, yet cried out: who shall understand his errors? Lord cleanse me from my secret sins. 
Ps. xxxviii ●●.  And in an other place. My iniquities have passed above my head, and like a weighty burden have warred heavy above my strength. Truly, he understood how great was the bottomless depth of our sins: how many were the sorts of our mischievous doings, how many heads this monster Hydra did bear, & how long a tail she drew after her. Therefore he went not about to reckon up a register of them, but out of the depth of evils, he cried unto the Lord: I am overwhelmed, I am v●ried & choked, the gates of hells have compassed me, let thy hand draw me out, which am drowned in the great pit, & am fainting and ready to die. Who now may think upon the numbering of his sins, when he seeth that David can make no number of his?  
With this butchery, the souls that have been touched with any feeling of God, have been more cruelye vexed. first they called themselves to account: then they divided sins into arms, into boowes, into branches, and into twigs, according to these men's rules: then they weighed the qualities, quantities, & circumstances. And so the matter went a little forward. But when they had proceeded a little further, than was on each side sky, & on each side sea, no haven, no safe road: the more that they had passed over, the greater heap always did thrust itself into their sight, yea they rose up as high mountains, and there appeared no hope, not so much as after long compassinges, any way to escape. And so they did stick fast between the sacrifice and the stone, and at last was found no other issue but desperation. Then these cruel butchers, to ease the wounds that themselves had made, lated certain gentle plasters, that every man should do as much as he could. But new cares again rose up, Yea new torments did slay that silly souls, as to think: I have not employed time enough, I have not endeavoured myself with such diligence as I ought, I have passed over many things by negligence and the forgetfulness that cometh by negligence is not excusable. Then were there ministered other plasters to assuage such pains, as Repent thee of thy negligence: if it be not altogether careless, it shall be pardoned. But all these things can not close up the wound, and are not so much easment of the evil, as poisons covered with honey, that they should not with their bitterness offend the first taste, but enter into the bowels before that they be perceived. Therefore this terrible saying always calleth upon them and soundeth in their cares: Confess all thy sins. And this horror can not be appeased buy by assured comfort. Here let the readers consider, how possible it is to bring into account all the doings of a whole year, & to gather together what sins they have done every day: for asmuch as experience proveth to every man, that when at evening he shall reckon up the faults but of one day, his memory is confounded therewith, so great a multitude & diversity presenteth itself. For I speak now of gross and blockish hypocrites that think they have done sufficiently, if they have noted three or sour of the greatest sins: but I speak of the true worshippers of God, which when they see themselves oppressed with the examination that they have made, do add also this saying of John: 
i joh. iii xx.  If our own heart do accuse us, God is greater than our heart: and so they quake for fear at the sight of that judge, whose knowledge far sourmounteth our understanding.  
But whereas a great part of the world rested them upon such flatteries, wherewith so deadly a poison was tempered, this came not so to pass, because they believed that God was satisfied, or because they themselves were fully satisfied: but that the anchor cast as y● were in the mid sea, should rest a little from sailing, or as a wayfaringe man weary and faineting, should lie down in the way. I labour not much in proving this. For every man may be witness to himself. I will in a short sum show, what manner of law this was. first simply it is impossible, and therefore it can do nothing but destroy, damn, confound, and cast in ruin and desperation. And then when it hath led sinners from the true feeling of their sins, it maketh then hypocrites and ignorance of God and themselves. For while they are wholly busied in reckoning up of their sins, in the mean time they forget the secret sink of vices, their hidden Iniquities, and inward filthiness, by knowledge whereof they should chiefly have weighed their misery. But this was a most certain rule of confession, to acknowledge and confess the bottomless depth of our evil to be so great as passeth our understanding. 
Luc. xviii. xiii.  After this rule we see that the Publicans confession was made. Lord be merciful to me a sinner: as if he should say: All that ever I am, I am altogether a sinner, and I can not attain with wit or express with tongue the greatness of my sins: let the bottomless depth of thy mercy swallow up the bottomless depth of my sin. But then thou wilt say, what? are not all our sins to be confessed? is no confession acceptable to God, but that which is knit up in these two words, I am a sinner? No, but rather we must endeavour ourselves as much as in us lieth, to pour out our heart before the Lord, and not only in one word confess ourselves sinners, but also truly and heartyly acknowledge ourselves to be such: and with all our thought record, how great and diverse is our filth of sins, not only that we be unclean, but what, how great, and in how many parts is our uncleanness: not only that we be debtors, but with how great debts we be laden, and how many ways charged: not only that we be wounded, but also with how many & deadly strokes we be wounded. With this reknowleging when the sinner hath wholly poured out himself before God, 
Psal. nineteen. xxxi  let him earnestly and sincerely think, that yet there remain more sins, & that the secret corners of their evils are so deep, that they can not be thoroughly disclosed. And he crieth out with David: Who understandeth his errors? Lord cleanse me from my hidden sins. Now where they affirm, that sins are not forgiven but with an intent of confessing firmly conceived, and that the gate of paradise is shut against him that neglecteth occasion offered when he may be confessed, God forbid that we should grant them that. For there is no other forgiveness of sins, than alway hath been. It is not read that all they have confessed their sins in the ear of some pressed, that we read to have obtained forgiveness of sins at Christ's hand. And truly, they could not confess, where there were neither any priests confessors, nor any confessing at all. And in many ages after, this confession was unheard of, at which time sins wear forgiven with out this condition. But that we may not need to dispute longer about this, as about a doubtful matter, the word of God is plain, which abideth for ever: Whensoever the sinner repenteth, I will no more remember all his iniquities. He that dare add any thing to this word, bindeth not sins, 
Eze▪ xviii. xxi.  but the mercy of God. For whereas they say, that judgement can not be given but when the cause is heard, we have a solution in readiness, that they do presumptuously take that upon themselves, which have made themselves judges. And it is a marvel, that they do so boldly frame to themselves such principles, as no man in his right wit will grant. They boast that the office of Binding and Losing is committed to them, as though it wear a certain jurisdiction joined with Inquisition. Moreover their whole doctrine crieth out, that this authority was unknown to the Apostles. Neither doth it belong to the priest, but to him which desireth absolution, to know certainly whether the sinner be loosed or no: forasmuch as he that heareth can never know whether the reckoning be just & perfect. So should there be no absolution but such as is restrained to his words that is to be judged. Moreover the whole ordre of losing standeth of faith & repentance, which two things are hidden from the knowledge of man, when sentence must be given upon an other man. It followeth therefore▪ that the assurance of binding and losing is not subject to the judgement of an earthly judge: because the minister of the word, when he doth his office, can not give absolution but conditionally: but that this is spoken for the sins sake, Whose sins ye forgive▪ etc. that they should not doubt that the pardon which is promised by the commandment and word of God, shall be ratified in heaven.  
Therefore it is no marvel, if we condemn and desire to have utterly taken away this Auricular confession, a thing so pestilent and so many ways hurtful to the Church: but if it were a thing by itself indifferent, yet for asmuch as it is to no use nor profit, & hath given cause to so many wickednesses, sacrileges and errors, who will not think that it ought to be presently abolished? They do in deed reckon up some good uses, which they boast upon as very profitable, butt these either false or of no value at all. Due only they commend with a singular prerogative, that shame is a great punishment of him that confesseth, whereby the sinner both is for time to come made warer, & preventeth the punishment of God in punishing himself. As though we did not humble a man with shamefastness enough, when we call him to that high judgement seat of heaven, I mean to the hearing of God. It is forsooth very well profited, if for shame of one man's knowledge we cease to sin, and be not ashamed to have God witness of our evil conscience. Although the very same is also most false, for it is to be seen that by nothing groweth greater confidence or licentiousness to sin, than when men having made confession to a priest, think that they may wipe their mouth and say, I did it not. And not only they are made all the year long the bolder to sin: but all the rest of the year bearing themselves bold upon confession, they never sigh unto God, they never return to themselves, but heap sins upon sins, till they vomit up all at once as they think. And when they have once vomited them up, they think themselves discharged of their burden, and that they have taken away from God the judgement that they have given to the priest, and that they have brought God in forgetfulness, when they have made the priest privy. Moreover who doth merrily see the day of confession at hand? Who goeth to confession with a cheerful heart, and cometh not to it rather against his will, & as it were drawing backward, like as if he were taken by the neck and drawn to prison? unless peradventure it be the very priests, that use joyfully to delight themselves with mutual rehersals of their doings, as wear with merry tales? I will not defile much paper with monstrous abominations whereof auricular confession swerveth full. Only this I say, If that holy man did not unwisely, that for one rumour of fornication took away confession out of his Church, yea, out of the remembrance of his flock: then we be thereby put in mind what is needful to be done at this day upon infinite whoredoms, adulteries, incests and bawderies.  
Where the Consessionars allege for this purpose the power of the keys, and do thereupon set the peupe and prore of their kingdom, as the proverb is: it is to be seen how much they ought to avail. Then (say they) are the keys given without cause? Is it said without cause: 
Mat. xviii. xviii.  Whatsoever you lose upon earth, shall be also loosed in heaven? Do we then make the word of Christ void? I answer there was a weighty cause why the keys should be given, as both I have even now already declared, and shall more plainly show again when I come to entreat of Excommunication. But what if I do with one sword cut of the hold of all that they require, that is with saying, that sacryficeng priests are not the vicar's nor successors of the Apostles? But this shall also be to be entreated of in an other place: but now they raise up an engine whereby they would most of all defend themselves, and thereby may all their buildings be overthrown. For Christ did not give his Apostles the power to bind & lose, before that he gave them the holy ghost. Therefore I say, that none have the power of the keys that have not first received the holy ghost. I deny that any man can use the keys, but having the holy ghost going before & teaching him & informing him what is to be done. They trifling say, that they have the holy ghost: but in deed they deny it, unless peradventure they feign (as they do feign in deed) the holy ghost to be a vain thing and a thing of nothing, but therein they shall not be believed. And by this engine they are utterly overthrown, that of what soever door they boast that they have the key, a man may always ask them whether they have the holy ghost which is the judge and governor of the keys. If they answer that they have, than they may be asked again, whether the holy ghost may err. This they will not be glade to speak expressly, although they crookedly utter the same by their doctrine. It is therefore to be gathered, that no priests have power of the keys which do commonly without consideration lose those things that the Lord would have to be bound, and bind those things that the Lord commanded to be loosed.  
Whereas they see themselves convinced by most clear experiments, that they do without choice lose and bind the worthy and unworthy, they usurp a power without knowledge. And although they dare not deny that knowledge is requisite for a good use, yet they writ that the very power is given to evil disposers of it. But this is the power, whatsoever thou bindest or losest in earth, shallbe bound or loosed in heaven. Either the promise of Christ must lie, or they that have this power do well bind and loose. Neither may they dally and say, that the saying of Christ is limited according to the deservings of him that is bound or loosed. And we also confess, that none can be bound or loosed, but they that are worthy to be bound or loosed. But the messengers of the Gospel and the Church have the word, by which they measure this worthiness, in this word the messengers of the Gospel, may promise to all men forgiveness of sins in Christ by faith, 
i Cor. vi. ix.  they may proclaim damnation into all and upon all that embrace not Christ. In this word the Church pronounceth that fornicators, adulterers, thieves, mansleiers, covetous men, unjust men, have no part in the kingdom of God, and bindeth such with most sure bonds. With the same word the Church looseth them whom it comforteth being repentant. But what power shall this be, not to know what is to be bound or loosed, and not to be able to bind or loose without knowledge? Why then do they say that they lose by authority given unto them, when the losing is uncertain? What have we to do with this imaginative power, if there be no use of it? But I have it already prouch that either there is no use of it, or so uncertain an use as may be accounted for none at all. For whereas they confess that there is a great part of priests that do not rightly use the keys, and that the power without lawful use is of no effect. Who shall assure me that he of whom I am loosed is a good user of the keys? if he be an evil user of it, what hath he else but such a void disposing of them, as to say, what is to be found or loosed in thee I know not, for as much as I lack the right use of the keys, but if thou deserve I lose thee. But so much might do, I will not say a lay man (for they could not bear that with patiented ears) but a Turk, or a Devil. For it is asmuch as to say, I have not the word of God the sure rule of losing, but there is power given me to lose thee, if thy deservings be so. We see therefore what they meant, when they defined the keys to be the authority of discerning, and power of executing: and that knowledge is adjoined for a counsellor, and like a counsellor serveth for a good use: undoubtedly even they desired to reign at their own will, licentiously, without God and his word.  
If any man take exception and say, that the lawful ministers of Christ shall be no less doubtful in their office, because the absolution that hangeth upon faith shall alway remain doubtful: and then that sinners shall have either none or a cold comfort, because the minister himself which is no competent judge of their faith, can not be assured of their absolution: we have answer thereunto in readiness. For they say that no sins are forgiven by the pressed, but such whereof himself hath been the hearer: so by their opinion, the forgiveness hangeth upon the judgement of the priest, and if he do not wisely discern who be worthy of pardon, the whole doing is void and of no effect. Finally the power whereof they speak, is a jurisdiction adjoined to examination, whereunto pardon and absolution is restrained. In this point is found no sure ground, but rather it is a bottomless depth. For where the confession is not found, the hope of pardon is also lame, and then the priest himself must needs stick in suspense while he can not tell, whether the sinner do faithfully reckon up all his evil deeds. Finally (such is the ignorance and rudeness of priests) the most part are no fit to do this office, than a shoemaker is to plough the ground, and the rest in a manner all aught worthily to suspect themselves. Hereupon therefore riseth the perplexity and doubtfulness of the Pope's absolution, because they will have it grounded upon the person of the priest, and not only that, but also upon knowledge, that he may judge only of things informed, examined and proved. Now if a man should ask of these good doctors, whether a sinner be reconciled to God, when some sins are forgiven: I see not what they have to answer, but that they shallbe compelled to confess that all is unprofitable, that the priest pronounceth of the forgiveness of those sins that he hath heard rehearsed, so long as the other sins are not delivered from condemnation. On the behalf of him that confesseth how hurtful carefulness holdeth his conscience bound, appeareth hereby, that when he resteth upon the priests discretion, as they call it, he can determine nothing certainly by the word of God. The doctrine that we teach is free and clear from all these absurdities. For the absolution is conditional, that the sinner should trust that God is merciful unto him, so that he sincerely seek the cleansing of his sins in the sacrifice of Christ, & obey the grace offered him. So he can not err, which according to the office of a preacher, proclaimeth that which is given him in instructions by the word of God. And the sinner may embrace a sure & clear absolution, when that simple condition is annexed of the embracing the grace of Christ, according to that general doctrine of the master himself, 
Matt. ix. xxix.  Be it done to thee according to thy faith. Which hath been wickedly despised in the Paparie.  
How foolishly they confound those things that the Scripture teacheth of the power of keys, I have promised that I will speak in an other place, and there shallbe a more convenient place for it, when I come to entreat of the government of the church. But let the readers remember that those things are wrongfully wrested to Auricular and secret confession, which are spoken by Christ partly of the preaching of the gospel, & partly of excommunication. Wherefore when they object that the power of losing is given to the Apostles, which priests may use in forgiving sins acknowledged unto them, it is plain that they take a false & fond principle: because the absolution that serveth faith, is nothing else but a witness of pardon taken out of the free promise of the gospel. As for the other confession, that hangeth upon the discipline of the Church, it pertaineth nothing to secret sins, but rather to example, that common offence of the church may be taken away. But whereas they scrape together here and there testimonies, to prove that it sufficeth not to confess sins either to God only or to lay men, unless a priest be the hearer of them, their travail therein is but lewd, and such as they may be ashamed of. For when the ancient father's counsel sinners to unburden themselves to their own pastor, it can not be expounded of particular rehearsal which them was not in use. Then, Lombard & such like (such was their sinister dealing) seem of set purpose to have given themselves to feigned books, by pretence whereof they might deceive the simple. They do in deed truly confess, that because absolution always accompanieth repentance, therefore there properly remaineth no bond when a man is touched with repentance, although he have not yet confessed, & therefore that then the priest doth not so much forgive sins as pronounce & declare them forgiven. Albeit in the word of declaring they slily bring in a gross error, thrusting a ceremony in stead of doctrine. But whereas they patch unto it, that he is absolved in the face of the church that had already obtained pardon before God: they do inconveniently draw to the peculiar use of every particular man, that which we have already said to be appointed for common discipline, where the offence of a heinous & notorious fault is to be taken away. But by & by after, they deprave & corrupt moderation, adding an other manner of forgiving, with an enjoining of penalty & satisfaction, wherein they presumptuously claim to their own sacrifices a power to part that in halves, which God hath in all places promised us whole together. For when he simply requireth repentance and faith, this partition or exception is a very robbery of God. For it is in effect asmuch as if the priest taking upon the person of a Tribune, should become intercessor to God, and would not suffer God of his mere liberality to receive him into favour, that hath lain prostrate before the Tribunes seats, and there hath been punished.  
The whole sum cometh to this point, that if they will make God the author of this counterfeit confession, therein is their falsehood condemned, as I have proved them false forgers in the few places that they allege. But sith it is evident that it is a law made by men, I say that it is both tyrannical and made injuriously against God, who binding men's consciences to his word, will have them free from the bondage of men. Now when for the obtaining of pardon, there is a necessity prescribed of that thing which the Lord would to be free, I say that this is a sacrilege not to be suffered, because there is nothing more properly belonging to God, than to forgive sins, wherein consists salvation for us. Moreover I have showed that this tyranny was first brought in, when the world was oppressed with filthy barbarousness. I have also taught that it is a pestilent law, that either throweth down headlong into desperation the poor souls in whom so ever abideth a fear of God: or where there reigneth carelessness, delighteth them with vain flatteries, & so maketh them duller. Last of all I have declared, that what so ever mitigations they bring, tend to no other end, but to entangle, darken and deprave pure doctrine, & hide ungodlinesses with deceitful colours.  
The third place in Repentance they assign to satisfaction, whereof all that ever they babble may be overthrown with one word. 
Lib. 4. sir▪ Dist. 10. c. 4. c. Non sufficit. de pont. cap. med. ●ade●● dist. c. nullus. ●ade●. dist.  They say that it is not enough for him that repenteth, to abstain from his former evils, and change his behaviour into better, unless he make satisfaction to God for those things that he hath done: And that there be many helps by which we may redeem sins, as weepings, fastings, oblations & the works of charity. With these we must win the Lord to be favourable, with these we must pay our debts to the righteousness of God, with these we must make amends for our defaults, with these we must deserve pardon. For although by the largesse of his mercy he hath forgiven our fault, yet by the discipline of his justice he retaineth the pain, & that this is the pain that must be redeemed with satisfactions. But in effect all that they say cometh to this point, that we do in deed obtain pardon of our sins at the mercifulness of God, but by means of the deserving of our works, by which the offence of our sins may be recompensed, that due satisfaction may be fully made to God's righteousness. Against such lies, I set the free forgiveness of sins, than which there is nothing more evidently spoken of in the Scripture. 
Esa. lij. iij Ro. v. v●i, Coloss. two. xiiii. T●t. iij.u.  First, what is forgiveness, but a gift of mere liberality? For the creditor is not said to forgive, that acknowledgeth by acquittance that the money is paid, but he that without any payment willingly of his own liberality cancelleth the debtors bond. Secondly, why is this word, Freely, added, but to take away all opinion of satisfaction? With what confidence therefore do they yet set up their satisfactions, that are strike down with so mighty a thunderbolt? But what? when the lord crieth out by isaiah, 
Esa. xliij, xv.  It is I, it is I, that do put away iniquities for mine own sake, and will not be mindful of thy sins: doth he not openly declare, that he fetcheth the cause and foundation of forgiveness only from his own goodness? Moreover whereas the whole Scripture beareth this witness of Christ, 
 that forgiveness of sins is to be received by his name, doth it not thereby exclude all other names? Now then do they teach that it is received by the name of satisfactions? Neither can they deny that they give this to satisfactions, although they say that the same be used as helps by way of means. For whereas the Scripture saith By the name of Christ, it meaneth that we bring nothing, we allege nothing of our own, but rest upon the only commendation of Christ. As Paul, 
two. Cor. v. nineteen.  where he affirmeth that God is reconciling the world to himself in Christ, for his sake not imputing to men their sins, he immediately showeth the mean and manner how: because he that was without sin, was made sin for us.  
But (such is their perverseness) they say that both forgiveness of sins and reconciliation are performed both at one time, 
 when we are in Baptism received into the favour of God by Christ: that after baptism we must rise again by satisfactions: and that the blood of Christ profiteth nothing, but so far as it is distributed by the keys of the Church. Neither do I speak of a doubtful matter, for asmuch as they have in most evident writings bewrayed their own filthiness, and not one or two of them, but all the Schoolmen universally. For their Master, after that he had confessed that Christ had paid the penalty of sins upon the tree, according to the doctrine of Peter, 
i Pet. ij. xxiv. two. Tim. i.ix. ●. Ih. ij. v. & xii.  immediately correcteth his saying with adding this exception, that in baptism all temporal penalties of sins are released, but after baptism they are minished by the help of penance, that so the cross of Christ and our penance may work together. But john saith far otherwise, if any sin, we have an advocate with the Father, even jesus Christ which is the propitiation for our sins. I write unto you children, because your sins are forgiven you for his name's sake. Truly he speaketh to the faithful, to whom when he setteth forth Christ to be the propitiation of sins, he showeth that there is no other satisfaction by which God, being displeased, may be made favourable and appeased. He doth not say: God was once reconciled unto you by Christ, now se●ke you other means: but he maketh him a perpetual advocate, alway to restore us by his intercession into the favour of his father: a perpetual propitiation, by which our sins may be cleansed away. For this is ever true that the other john said: 
I●●●xxvi  Behold, the Lamb of God, behold him that taketh away the sins of the world. He taketh them away (saith he himself and none other, that is to say: for as much as he alone is the Lamb of God, he alone also is the oblation for sins, he alone the propitiation sacrifice, he alone the satisfaction. For whereas the right & power to forgive belongeth properly to the father, in the respect that he is distinguished from the son, as we have already seen: Christ is here set in an other degree, that taking upon himself the pain due unto us, he hath taken away our guiltiness before the judgement of God. Whereupon followeth, that we shall no otherwise be partakers of the satisfaction made by Christ, unless the same honour remain whole with him, which they do wrongfully take to themselves that go about to appease God with their own recompensinges.  
And here it is good to consider two things: that Christ may have his due honour kept unto him whole and unminished: and that the consciences being assured of the forgiveness of sin, may have peace with God. isaiah saith, 
Esa. liii. iiii. i Pet. two. xxiiii. Ro. viii. iii. Gala. iii. xiii.  that the father hath laid the iniquities of us all upon his son, that we should be healed by his stripes. Which thing Peter rehearsing in other words saith: that Christ did in his body bear our sins upon the tree. Paul writeth that sin was condemned in his flesh, when he was made sin for us. That is to say, that the force and curse of sin was slain in his flesh, when he was given to be a sacrifice, upon which the whole heap of our sins, with all their malediction and curse, with the dreadful judgement of God, and condemnation of death should be cast. Here those trislynges are in no case to be heard, that after the first purging, every one of us doth none otherwise feel the effectualness of the passion of Christ, than after the measure of satisfactory repentance: but so oft as we fall, we be called back to the only satisfaction of Christ. Now set before thee their pestilent follies, as for example: That the grace of God worketh alone in the first forgiveness of sins: that if we afterward fall, to the obtaining of a second forgiveness our works do work with it. If these things may have place, do these things that are here before assigned to Christ remain safe unto him? It is a marvelous great difference, between this that our iniquities are laid upon Christ, that they should be cleansed in him, and this that they are cleansed by our own works: between this that Christ is the procuring of mercy, and this that God must be made merciful by works. But if we speak of pacifying the conscience: what pacification shall this be for a man's conscience, to hear that his sins are redeemed by satisfactions? When shall he certainly know the measure of his satisfaction? Therefore he shall always doubt whether he have God merciefull or no, he shall alway be ●exed, and alway quake for fear. For they that rest upon light pe● satisfactions, do to contemptuously esteem the judgement of God, ●●d do little consider how great is the grievousness of sin, as we ●all declare in an other place. But although we grant them to redeem some sins with just satisfaction: yet what will they do when they are oppressed with so many sins, for satisfaction whereof a hunred lives although they were wholly applied thereunto can not suffice? Biside that, all the places wherein the forgiveness of sins is affirmed, do not belong to younglings, but to the already regenerate children of God, & them that have been long nourished in the bosom of the church. That embassage which Paul so honourably extolleth, 
two. Cor. v. xx.  I beseech you in the name of God, be ye reconciled unto God. is not directed to strangers, but to them that had been already regenerate. But he, bidding satisfactions farewell, sendeth them to the cross of Christ. So when he writeth to the Colossians, 
Col. i. xx.  that Christ by the blood of the cross hath pacified all things in heaven or in earth, he restraineth not this to the only moment wherein we are received into the church, but extendeth it to our whole course. Which easily appeareth by the process of the text, where he saith, that the faithful have a redemption by the blood of Christ, that is forgiveness of sins. Albeit it is superfluous to heap together more places, that readily offer themselves to be found.  
Here they ●lie to the sanctuary of the foolish distinction, that some sins are venial, and some deadly: that for deadly sins is great satisfaction due, that venial sins are purged with more easy remedies, as with saying of the lords prayer, with sprinkling of holy water, with absolution at the mass. So they mock and trifle with God. But whereas they alway have in their mouth venial and deadly sin, yet they could never discern the one from the other, saving that they make ungodliness and uncleanness of heart, a venial sin. But we (as the Scripture the rule of right and wrong teacheth us) do pronounce, 
Rom. vi. xxiv. Eze. xviii. xx. Ro. viij. i.  that the reward of sin is death, and that the soul that sinneth is worthy of death. But that the sins of the faithful are venial, not for that they do not deserve death, but because by the mercy of God there is no condemnation to them that are in Christ jesus, because they are not imputed, because they are taken away by pardon. I know how unjustly they slander this our doctrine. For they say, that it is the stoics strange conclusion, concerning the equality of sins. But they shall easily be convinced by their own mouth. For I demand of them, whither among the very same sins that they confess to be deadly, they do not acknowledge one to be greater than an other. It doth not therefore immediately follow, that sins are equal, because they are all together deadly. When the Scripture definitively saith, that the reward of sin is death, that the obedience of the law is the way of life, & that the trāsgre●●●h of the law is death, they can not escape this sentence. What end o● satisfying then will they find in so great a heap of sins? If the satisfaction of one day be the satisfaction of one sin, 
Pro. xxii●. xvi.  while they are about that one satisfaction, they wrap themselves in many sins, siche the justest man passeth no one day wherein he falleth not many times. Now when they shall prepare themselves to make satisfaction for these sins, they shall heap up great numbers, yea rather innumerable. Then the hope of satisfying being cut of, what do they stay upon? how dare they still think of satisfying?  
They go about to wind out themselves: but (as the proverb is) the water still cleaveth upon them. The forge a distinction of fault & penalty. They confess that the fault is forgiven by the mercy of God, but that when the fault is forgiven, the penalty remaineth which the righteousness of God requireth to be paid: & that satisfactions do properly belong to the release of the penalty. Good God, what a skippyn● lightness is this? now they confess that the forgiveness of the fault lieth freely open for men, which sometime they teach men to deserve with prayers & weepings, and all other kinds of preparations. But yet still all that is ●aught us in the scripture concerning the forgiveness of sins, doth directly fight against this distinction. Which although I think that I have already more than sufficiently confirmed, yet I will add some other testimonies wherewith these winding snakes may be holden so fast, that they shall not be able ones to fold in the top of their tail. 
jere. xxxi, xxxi.  This is the new Testament which the lord hath covenanted with us in his Christ, that he will not remember our iniquities. What he meant by these words, we learn by an other Prophet where the lord saith: 
Eze. xviij. xxiv. Es. xxxviij xvij.  If the righteous turn away from his righteousness, I will not remember all his righteousnesses. If the wicked depart from his wickedness, I will not remember all his iniquities. Whereas he saith that he will not remember their righteousness, this is as much to say, that he will have no regard of them in respect to reward them. Therefore not to remember sins, is as much as not to call them to punishment. The same thing is called in an other place, 
Esa. xliiii. xxij. Mich. seven. nineteen.  to cast it behind his back, to wipe it away like a cloud, to drown it in the bottom of the sea, not to impute it & to hide it. By such manners of speech the holy ghost doth plainly express his meaning unto us, if we would apply unto him willing ears to learn. 
Psa. xxxij. xij.  Truly if God do punish sins, he imputeth them: if he taketh vengeance, he remembreth them: if he call them to judgement, he doth not hide them: if he examine them, he doth not cast them behind his back: if he look upon them, he hath not wiped them away like a cloud: if he sift them, he hath not cast them into the bottom of the sea. 
Ps. lii. ●j.  And in this manner doth Augustine expound it in plain words. If God have covered sins, than he would not look upon them: if he would not look upon them, than he would not mark them: if he would not mark them, than he would not punish them: he would not know them, he had rather pardon them. Why therefore did he say that sins were covered, that they should not be seen: What was meant by this that God did see sins, but that he did punish them? But let us hear also out of an other place of the Prophet, upon what conditions the lord forgiveth sins. 
Esa. i. xviij  If (saith he) your sins be as scarlet, they shall be made white as snow: if they be red like crimson, they shall be as will. And in jeremy 
jer. l.xx.  we read thus: In that day the iniquity of jacob shallbe sought for, and shall not be found: the sin of judah, and it shall not be. Because I will be favourable to the remnants that I shall preserve. Wilt thou briefly understand what is the meaning of those words? 
job. xiv. xvii. Osee. xiii.xii. jer. xvij. i.  Weigh on the other side what is meant by these speeches: that the Lord doth bind up iniquities in a sack, doth gather them into a bundle and lay them up, and doth grave them with an iron pointell in an Adamant stone. If they signify (as it is out of doubt) that vengeance shallbe given for recompense, then is it also not to be doubted, but that by contrary sentences the Lord affirmeth, that he remitteth all recompensing of vengeance. Here I must beseech the readers not to hearken to my gloss, but only that they will suffer the word of God to take some place.  
What, I pray you, had Christ done for us, if we would still be compelled to suffer pain for sins? For when we say that he did bear all our sins in his body upon the tree, 
i Pet. ij. xxiii●.  we mean nothing else there by but that he suffered all the pain and punishment that was due to our sins. 
Esa. liij.u.  And the same hath Isaiah more lively declared where he saith: the chastisement (or correction) of our peace, was upon him. What is the correction of our peace but the pain due to sin? & which we should have suffered before that we could be reconciled to God, unless that he had entered into our stead? Lo, thou seest plainly, that Christ suffered the pains of sins, 
Rom. iii. xxiv. i. Cor i thirty. Eph. i seven Col. i xiv i. Tim. ij.vi.  to deliver them that be his from them. And so oft as Paul maketh mention of the redemption performed by Christ, he useth to call it in Greek Apolutrosin, whereby he meaneth not only redemption, as it is commonly taken, but the very price and satisfaction of redemption. After which manner he writeth, that Christ gave himself An●ilutron, a price of ransom for us. What propitiation is there with the Lord (saith Augustine) but sacrifice? And what sacrifice is there, but that which is offered for us in the death of Christ? But that which is appointed in the law of Moses for cleansing the offences of sins, ministereth us a strong battle ramme. For the lord doth not there appoint this or that manner of satisfying, but requireth the whole recompense in sacrifices. Whereas yet in other things, he doth most diligently and in most exact order set out all the ceremonies of expiation. Now cometh it to pass, that he commandeth to recompense faults committed, with not works at all, but requireth only sacrifices for satisfaction: but because his will is so to declare, that there is only one kind of satisfaction, whereby his judgement is appeased? For the sacrifices that the Israelites did then offer, were not weighed by the work of men, but were esteemed by their truth, that is to say, by the only sacrifice of Christ. But what manner of recompense the Lord receiveth of us, 
Os●e, xii●. iij.  O see hath very well expressed in few words. Thou shalt (saith he) take away iniquity, O God. Lo, here is forgiveness of sins. And we shall pay thee calves of our lips: Lo, here is satisfaction. I know that they yet do subtly slip away, when they make distinction between everlasting pain, and temporal pains. But when they teach that temporal pain is any kind of punishment that God taketh as well of the body as of the soul, except only everlasting death, this restraining of it doth little help them. For the places that we have above recited, do expressly mean this, that God receiveth us into favour with this condition, that in pardoning the fault, he pardoneth all the pain what so ever we had thereby deserved. And so oft as David or the other Prophets do crave pardon of sins, they do also there withal pray to be released of the pain. Yea, the very feeling of God's judgement doth drive them thereunto. Again, when they promise mercy at the lords hand, they do in manner alway of purpose preach of the pains and the forgiveness thereof. Truly when the lord in ezechiel pronounceth that he will make an end of the exile in Babylon, 
Eze. xxxuj xxij. & xxxij  and that for his own sake, not for the jews sake, he doth sufficiently show that both are of free gift. Finally, if we be delivered by Christ from guiltiness of fault, the pains that come thereof, must needs cease.  
But for as much as they do also arm themselves with testimonies of Scripture, let us see what manner of arguments those be that they allege. 
● Sa. xij. xiii.  David (say they) being rebuked by Nathan the Prophet of adultery and manslaughter, received pardon of his sin, and yet he was afterward punished by the death of his son that he had gotten by that adultery. We are taught to redeem with satisfactions such pains as were to be extended after forgiveness of the fault. for Daniel advised Nebuchadnezer to redeem his sins with alms. 
Dan. iiii. ●iiii.  And Solomon writeth that for equity and godliness, 
Pro. xvi. vi. & x. xii. i Pet. iiii. viii. Luc. seven, xlvii.  iniquities are forgiven. And in an other place, that with charity the multitude of sins is covered. Which sentence Peter also confirmeth. Again, in Luke the Lord saith of the woman that was a sinner, that many sins are forgiven her, because she hath loved much. Now perversely and wrongfully they ever weigh the doings of God. But if they had marked (as they should not have overpassed it) that there are two kinds of God's judgement, they would have seen in this rebuking of David, a far other manner of punishment, than such as might be though to tend to revengement. But because it not a little behoveth usal to understand whereunto the chastisementes have respect, wherewith God correcteth us for our sins, and how much they differ from those examples wherewith he pursueth the wicked and reprobate with indignation: therefore I think it shall be not beside the purpose to comprehend it shortly in a sum. For the order of plain teaching, let us call the one kind of judgement, the judgement of Revenge, the other of Chastisement. It is to be understanded, that God so punisheth his enemies with the judgement of revenge, that he useth his wrath against them, confoundeth them, destroyeth them, and bringeth them to nought. Therefore let us take that to be properly the vengeance of God, when his punishing is joined with his indignation: with the judgement of Chastisement he dealeth not so cruelly: as to be angry▪ nor punisheth to destroy, nor sendeth down his lightning to kill. Therefore it is not properly punishment or vengeance, but correction and admonishment. The one is the doing of a judge, the other of a father. For the judge when he punisheth an evil doer, he hath regard to the offence, and punisheth the very fault: when the father somewhat rigorously correcteth his child, he doth it not to be revenged on him, or to punish him, but rather to teach him & make him water in time to come. chrysostom in a certain place useth a similitude somewhat differing from this, but yet it cometh to the same point. The son (saith he) is beaten, and the servant also is beaten: but the one is punished as a bondservant, because he hath offended, and the other is chastised as a freeman and as a son, needing correction. To the one his correction serveth for proof and amendment, to the other for & scourge and punishment.  
But that we may have the whole matter shortly and in a ready sum, let this be the first of two distinctions. Wheresoever punishment is to revenge, there showeth itself the curse and wrath of God, which he alway withholdeth from the faithful. 
job. iii. xvii. Pro. vi. xi. ●eb. xii. i●  Contrariwise Chastisement both is a blessing of God, and beareth a testimony of his love, as the Scripture teacheth. This difference is commonly everywhere sufficiently expressed in the word of God. For what so ever afflictions the wicked ●uffer in this present life, therein is painted out unto us as it were a certain entry of hell, from whence they do already see a far of their eternal damnation: and they are so far from being amended or taking any profit thereby, that rather by such beginnings they are prepared to the most cruel hell that at length abideth for them. 
Ps c. xvii● xviij. Psa. cxix. xvii.  But the lord chastising chastiseth his servants, but he doth not put them to death. Therefore they confess that to be beaten with his rod, was good for them into true instruction. But as we read everywhere that the holy ones suffer such punishments with quiet mind, so they have alway prayed to escape the first kind of scourges. Chastise me Lord (saith jeremy) but in thy judgement, 
jer. x. xiv  not in thy wrath, lest thou destroy me. Pour out thy wrath upon the nations that have not known thee, & upon the kingdoms that have not called upon thy name. 
Ps. vi.ij. & xxx●iij. ij.  And David saith: Lord rebuke me not in thy wrath, nor correct me in thine anger. And it maketh nothing to the contrary, that oftentimes it is said, that the Lord is angry with them that be his, when he punisheth their sins. As in isaiah: 
Esa. xij.i.  I will confess to thee O lord, because thou hast be angry with me: thy wrath is turned, & thou hast comforted me. Again Abacuc. 
Hab. iii.ii.  Thou that hast been angry shall remember mercy. And Michee: 
Mich. seven. ix.  I will bear the wrath of the lord, because I have sinned against him. Where he putteth us in mind that not only they that are justly punished, nothing prevail with murmuring against him, but also that the faithful have aswagement of their sortor, in considering the purpose of God. For after the same manner it is said that he doth defile his own inheritance, which yet (as we know) he will never defile. But that is spoken not in respect of the purpose or meaning of God that punisheth, but of the vehement feeling of sorrow, which they feel that suffer any of his severity what so ever it be. But he not only pricketh his faithful with no small rigour, but sometimes so woundeth them, that they think themselves not far from the damnation of hell. So he testifieth that they have deserved his wrath, and so it behoveth that they should loath themselves in their evils, and be touched with the greater care to appease God, and carefully make haste to crave pardon. But even in the very same doing he showeth a more evident testimony of his favourable kindness than of his wrath. For the covenant continueth that was made with us in our true Solomon: the truth whereof he, that can not deceive, hath affirmed, 
Ps. lxxxix. xxxi.  that it shall never be made void. If (saith he) his children forsake my law, and walk not in my judgements: if they defile my statutes, and keep not my commandments, I will visit their sins with a rod and with stripes: but I will not take away my mercy from him. Of which mercy to make us assured, he saith, that the rod wherewith he will correct the posterity of Solomon, 
ij. Sa. seven. xiv.  shallbe of men, and stripes of the children of men: by which clauses when he meaneth moderation and lenity; he there withal secretly declareth, that they can not but be confounded with extreme and deadly horror, that feel the hand of God to be against them. Now great regard he hath of this lenity in chastising his Israel, he showeth in the Prophet: 
Esa. xlv●ij x.  I have purged thee (saith he) in fire: But not as Silver, for than thou shouldest have been all consumed. Albeit he teacheth that chastisementes serve him for to cleanse him, but he further saith that he useth the same so temperately, that he be not to much consumed by them. And that is needful. For the more that every man reverently feareth God, and giveth himself to follow godliness, so much the tendrer he is to bear his wrath. For the reprobate, although they groan under his scourges, yet for that they weigh not the cause, but rather turn their back both to their own sins and to the judgement of God, by that slothfulness they gather a hardness: or because they murmur and kick against him, and do make an uproar against their judge, that furious sudden rage astoni●eth them with madness and furor. But the faithful being admonished by his correction, by and by descend to consider their sins, and being stricken with dread and horror, they flee in humble wise to pray to him for pardon, unless the Lord did assuage these sorrows wherewith the poor souls torment themselves, they would ●ainte a hundred times even in small tokens of his wrath.  
Then let this be the second distinction, that when the reprobate are stricken with the scourges of God, they do already after a certain manner begin to suffer pains by his judgement, and though they shall not escape unpunished, for that they have not taken heed to such tokens of the wrath of God, yet they are not punished to this end, to make them come to a better mind: but only that, to their great hurr, they should prove God to be a judge and revenger. But children are beaten with rods, not that they should thereby be punished of God for their sins, but that they should thereby profit to amendment. Therefore we take it that they rather have respect to the time to come, than to the time paste. 
In serm. de poenite. & con●ess.  This I had rather express in Chrysostom's words than mine own. For this (saith he) God doth lay pain upon us, not punishing our sins past, but correcting us against time to come. And so saith Augustine: That which thou sufferest, that for which thou lamentest, is a medicine to thee and no pain, a chastisement and no damnation. Put not away the scourge, if thou wilt not be put away from the inheritance, etc. Know ye brethren that all this misery of mankind when the world groaneth is a medicinal sorrow, and not a penal sentence. etc. These sentences I have therefore thought good to allege, that the manner of speech that I have above written, should not seem to any man new and unused. And hereunto serve all the complaints full of indignation wherein the Lord oftentimes doth expostulate of the unkindness of the people, for that they stiffly despised all punishments. In Isaiah he saith: 
Esa. i. v,  To what purpose should I strike you any more: from the sole of the foot to the crown of the head, there is no whole place. But because the Prophets are full of such sayings, it shallbe sufficient to have briefly showed that God do the punish his church for none other intent, but that it should be tamed and amend. Therefore when he did cast Saul out of the kingdom, 
i Sam. iv x●iii. i● Sa. xij. xviii. 1. Cor. xi. xxxii.  he punished him to revengement: When he took from David his young son, he corrected him to amendment. According to this meaning is that to be taken which Paul saith, when we are judged of the Lord, we are corrected, that we should not be damned with this world. That is, when we that be the children of God are afflicted with the hand of our heavenly father, this is no pain wherewith we should be confounded, but only a chastisement wherewith we should be instructed. In which point Augustine is plainly on our side. 
Lib. de Peccato, merito, ac remiss. 2. ca 33. & 34.  For he teacheth that the pains wherewith men are a like chastised by God, are diversly to be considered: because to the holy ones they are battles and exercises after the forgiveness of their sins, to the reprobate they are without forgiveness pains of wickedness. In which place he rehearseth how pains were laid upon David and other godly men, and saith that the same tended to this end, that their godliness should by such humbling of them, 
Esa. xl.ij.  be exercised and proved. And where isaiah saith, that the jewish people had their iniquity forgiven them, because they had received full chastisement at the lords hand: this proveth not that the pardon of sins hangeth upon the full payment of the pain: but it is in effect as much as if he had said: Because ye have already suffered pains enough, and by the grievousness and multitude thereof have been now pined away with long mourning & sorrow, therefore it is now time that receiving the tidings of full mercy, your hearts should rejoice and feel me to be your father. For there God did take upon him the person of a father, which repenteth him even of his just severity, when he was compelled sharply to correct his son.  
With these thoughts it is necessary that the faithful be furnished in bitterness of afflictions. 
i Pet. iiij. xvij. jer. xxv. ●●ix.  It is time that the judgement began at the house of the Lord, in which his name is called upon. What should the children of God do, if they did believe the severity of God that they feel to be his vengeance? For he that being stricken with the hand of God, imagineth God a punishing judge, can not conceive him but angry and enemy unto him, & detest the very scourge of God as a curse and damnation. Finally he can never be persuaded that God loveth him. that shall think him so minded toward him, that he is still minded to punish him. But he only profiteth under the rod of God, that thinketh him to be angry with his sins, but merciefull and loving to himself. For otherwise that must needs happen, which the Prophet complaineth that he felt, 
Ps. lxxxviij xiv. Ps. xx. seven.  where he saith. Thy wraths, O God have passed over me: thy terrors have oppressed me. Also that which Moses writeth, because we have fainted in thy wrath: and we have been troubled in thy indignation, thou hast set our iniquities in thy sight, and our secrets in the light of thy countenance: because all our days are gone away in thy wrath: our years are consumed as the word that is passed out of a mouth. On the other side David saith thus of his fatherly chastisementes, to teach that the faithful are rather helped than oppressed thereby: 
Ps. ●●iiii. ●●. Ps. lxx●viii xvii.  Blessed is the man whom thou haste corrected O Lord, & hast instructed in thy law, to give him quiet from evil days, while a pit is digged for the sinner. Truly it is a hard tentation, when God sparing the unbelievers and winking at their faults, seemeth more rigorous against them that be his. Therefore he gave them a cause of comfort, the admonishment of the law, whereby they should learn, that it is done to provide for their salvation when they are called again into the way, and the wicked are carried headlong into their errors, whose end is the pit. And it is no difference whether the pain be everlasting or during for a time. For as well war, famine, pestilence, and sickness as the judgement of eternal death are the curses of God, when they are laid upon men to this end, to be instruments of the lords wrath and vengeance against the reprobate.  
Now (as I think) all men do perceive whereunto tended that chastisement of the Lord upon David: even to be an instruction that God is grievously displeased with manslaughter & adultery, against which he had showed so great an indignation in his beloved & faithful servant: that David should be taught to be no more so bold to do the like deed: and not to be a pain whereby he should make a certain recompense to God. And so is to be judged of the other kind of correction, whereby the Lord punished his people with a sore pestilence, 
two. Sam. x. iiii.i●.  for David's disobedience whereinto he was fallen in numbering the people. For he did in deed freely forgive to David the guiltiness of his sin: but because it pertained both to the public example of all ages, and also to the humbling of David, that such a heinous offence should not remain unpunished: therefore he most sharply chastised him with his rod. Which mark also we ought to have before our eyes in the universal curse of mankind. For whereas after pardon obtained, we do all yet suffer the miseries that wear laid upon our first parent for pain of sin: we perceive ourselves by such exercises to be admonished, how grievously God is displeased with the transgression of his law: that being thrown down & humbled with knowledge in conscience of our own miserable estate, we may the more fervently aspire to true blessedness. But he shallbe most foolish that shall think, that the calamities of this present life are laid upon us for the guiltiness of sin. 
Homil. ●● de pr●●●● ad S●argi●rium.  And that I think was the meaning of chrysostom when he wrote thus. If God do therefore lay pains upon us, that he should call us, persevering in evils to repentance, then when repentance is once showed, the pain shallbe superfluous. Therefore, as he knoweth it to be expedient for every man's nature, so he handleth one man more roughly, and an other with more loving tenderness. Therefore where he mindeth to teach that he is not inmeasurable in taking punishments, he reproacheth to the hard hearted & obstinate people that being stricken yet they make not an end of sinning In this meaning he complaineth, 
jer. v. iii. Os●e. seven. vi●i.  that Ephraim was as a ●ake scorched on the one side, and raw on the other, because the corrections did not pierce into their minds, that the people having their vices boiled out, might be made meet to receive pardon. Truly he that so speaketh, showeth, that so soon as a man hath repent, he will by and by become appeasable: and that by our stiffness he is enforced to that rigour in chastising of faults, which should have been prevented with willing amendment. Yet forasmuch as we all are of such hardness and rudeness as universally needeth chastisement: it seemed good to him being a most wise father, to exercise all without exception with a common scourge all their life long. But it is marvelous why they so cast their eyes upon the only example of David, and are no● moved with so many examples, in which they might have beholden free forgiveness of sins. 
Lu. xviii▪ ●●ii. Luc. xxii. ●●i. Mat. ix. ij  It is read that the Publican went out of the temple justified. Their followed no pain. Peter obtained pardon of his offence, his tears we read (saith Ambrose) his satisfaction we read not. And the man sick of the Palsy heard it spoken to him: Rise, thy sins are forgiven thee. There was no pain laid upon him. All the absolutions that are rehearsed in the Scripture, are set out as given freely. Out of this great number o● examples, a rule should rather have been gathered than of that only example that containeth in it a certain special matter.  
Daniel in his exhortation wherein he counseleth Nebuchadnezer to redeem his sins with righteousness, 
Dan. iiij. xxiv.  and his iniquities with pitying of the poor: his meaning was not to say, that righteousness & mercy are satisfactory appeasementes of God, & redemption of pains (for God forbid that there were ever any redemption saving only the blood of Christ) but to refer this word Redeeming rather to men than to God as if he had said: O king, thou hast used an unrighteous and violent government, thou hast oppressed the humble, thou haste spoiled the poor, thou haste hardly and unjustly handled thy people: for thy unjust exactions, for thy violence and oppression, now render to them mercy and righteousness. 
Pro. x. xij.  Likewise Solomon saith, that with charity the multitude of sins is covered: not before God, but among men themselves. For thus is the whole verse: Hatred raiseth up contentions: but charity covereth all iniquities. In which verse, as his manner is, he doth by way of comparison of contraries, compare the evils that grow of hatreds, with the fruits of charity: in this meaning, they that ha●e together do one bite, bark at, reproach and rail at an other, and turn all things to the worst: but they that love together, do dissemble many things among themselves, do wink at many things, and pardon many things one to the other: not that the one alloweth the others faults, but beareth with them, and helpeth them with admonishing, rather than galleth them with reproaching them. 
i Pet. iiij. viij. Pro. xvi. vi.  And it is not to be doubted that Peter allegeth this place in the same sense, unless we will accuse him of depraving and wrongfully wresting the Scripture. But whereas he teacheth that sin is purged with mercifulness and liberality, he doth not mean that recompense is therewith made for sin before the face of the Lord, so that God being appeased by such satisfaction doth release the pain that otherwise he would have laid upon them, but after the accustomed manner of the Scripture he declareth that they shall find him merciefull unto them that leaving their former vices & iniquities, do turn to him by godliness and truth: as if he should say, that the wrath of God doth cease and his judgement rest, when we cease from our evil doings. Neither doth he there describe the cause of pardon, but rather the manner of true conversion. As many times the Prophets do declare that Hypocrites do in vain pester God with forged ceremonious usages in stead of repentance, whereas it is uprightness of life with the duties of charity that delighteth him. 
Hebr. xiij. xvi.  As also the author of the epistle to the Hebrews commending liberality & gentleness, teacheth that such sacrifices please God. And when Christ, taunting the Pharisees that giving heed only to cleansing of dishes, 
Mat. twenty-three xxv. Luc. xi. xxxix.  they neglected the cleanness of the heart, commanded them to give alms that all might be clean: he did not thereby exhort them to make satisfaction: but only teacheth what manner of cleanness pleaseth God. Of which kind of speech we have entreated in an other place.  
As touching the place of Luke, no man that hath with sound judgement read the parable that the Lord did there recite, 
Luc. seven. xxxvi.  will make us any controversy thereupon. The Pharisee thought with himself, that the lord did not know the woman, which he had so easily received into his presence. For he thought that Christ would not have received her, if he had known her such a sinner as she was. And thereby he gathered, that Christ was not a Prophet that might in such sort be deceived. The lord, to show that she was no sinner to whom her sins were already forgiven, did put out this parable. There were two debtors to one creditor upon usury: the one ought fifty, the other aught five hundred, both had their debts forgiven them. Whether oweth more thank? the Pharisee answered: he to whom most is forgiven. The Lord replied: learn hereby that this woman's sins are forgiven her, because she hath loved much. In which words (as you see) he maketh not her love the cause, but the proof of the forgiveness of her sins. For they are derived upon a similitude of that ●ettour, to whom five hundred was forgiven, to whom he did not say that therefore it was forgiven, because he had loved much: but therefore loved much, because it was forgiven. And hereunto must that similitude be applied in this sort. Thou thinkest this woman to be a sinner: but thou oughtest to know that she is none such, for as much as her sins be forgiven her. And that her sins be forgiven her, her love ought to prove unto thee, whereby she rendereth thank for his benefit. It is an argument gathered of the following effect, whereby any thing is proved by signs ensuing. By what mean she obtained forgiveness of sins, the Lord openly restifieth: Thy faith, saith he, hath saved thee. Therefore we obtain forgiveness by faith: By charity we give thanks, and testify the bountiefulnesse of the Lord.  
As for those things that are commonly found in the books of old writers concerning satisfaction, they little move me. I see in deed that many of them, (I will speak plainly) in a manner all whose books remain, have either erred in this point, or spoken to crabbedly and hardly: but I will not grant that they were so rude and unskilful as to have written those things in that sense that the new Satisfactionars do read them. 
Hom. 2. in Psal. 50.  chrysostom in one place writeth thus: where mercy is required, examination cesseth: where mercy is asked, judgement is not rigorous: where mercy is craved, there is no place for pain: where is mercy, there is no inquisition. Where is mercy, the answer is pardoned. Which words howsoever they be wrested, yet they can never be made to agree with the schoolmen's doctrines. In the book of Ecclesiastical doctrines, which is fathered upon Augustine is red thus: Satisfaction of repentance is, to cut of the causes of sins, & not to grant an entry to their suggestions. Whereby appeareth that the doctrine of satisfaction that was said to be given in recompense for sins committed, was even in those times laughed to scorn: for as much as they refer all satisfaction to a heedfulness in abstaining from sins in time to come. I will not allege that which the same chrysostom saith, 
Hom. 〈…〉 Gen. Enchi●il. 〈…〉.  that he requireth of us no more, but that we should confess our sins unto him with tears: sith such sentences are many times found in his writings and others. Augustine in deed in some places calleth the works of mercy, remedies to obtain forgiveness of sins: but because no man should stumble at that little word, he himself preventeth it in an other place. The flesh of Christ (saith he) the true & only sacrifice for sins, not only these sins that are wholly put away in baptism, but also these that afterward creep in by weakness: for which the whole church crieth out at this day, forgive us our trespasses. And they are forgiven by that singular sacrifice.  
They have for the most part called satiffaction, not a recompense to be rendered to God, but an open declaration whereby they that had been excommunicate when they would be received again to the communion, did ascertain the church of their repentance. For there wear enjoined unto them when they did repent certain fastings & other things, whereby they might persuade men that they wear truly & heartily weary of their former life, or rather blot out the remembrance of their former doings: & so they were said to make satiffaction not to God, but to the Church. 
Cap. 65. and is rehearsed in the Decretes cap. in acti●●●bus. de p●rit. dist●●. 1.  Which is also expressed of Augustine in these words in his Enchirrdion to Laurence: Out of that ancient custom the confessions and satisfactions that are at this day used, took their beginning. Truly very viperous births, by which is brought to pall, that there remaineth not so much as a shadow of the better form. I know that the old writers do sometime speak somewhat hardly, and as I said even now, I do not deny that peradventure they erred herein. But those things that wear besprinkled with a few spots, when they are once handled with these men's unwashed hands, are altogether defiled. And if we must contend with authority of old writers: good God, what old writers do they thrust unto us? A good part of those wherewith Peter Lombard their champion hath botched up his patched Sentences, is gathered out of the unsavoury dotages of certain monks that are carried about under the name of Ambrose, Jerome, Augustine, and chrysostom. As about this present question he taketh in a manner all out of Augustine's book of Repentance, which is foolishly botched of good and bad by some scraper together. It beareth in deed the name of Augustine, but such a book as no man being but meanly learned, would vouchsafe to acknowledge for his. But whereas I do not so narrowly examine their follies, let the readers pardon me whom I would ease of that tediousness. For to me it should not be very laboursome, & yet very plausible to bewray to their great shame those things that they have heretofore boasted upon as mysteries, but because my purpose is to teach fruitfully, therefore I pass them over.   

The fift Chapter. ¶ Of the suppliynges which they add to satisfactions, as pardons and purgatory.  
OUt of this doctrine of satisfactions do flow indulgences or pardons. For they say that that which our power wanteth to make satisfaction, is supplied by these pardons. And they run so far forth into madness, that they define them to be the distribution of the merits of Christ & of the martyrs, which? Pope dealeth abroad by his bulls. But although they have more need of Helleborus to purge their frentike brain, than arguments to answer them, so that it is not much worthy that travail to stand upon confuting such trifling errors, which are already shaken with many battelrammes, and of themselves grow into decayed age, and bend toward falling: yet because a short confutation of them shallbe profitable for some that be ignorant, I will not altogether omit it. As for this that pardons have so long stand safe, and have so long been unpunished, having been used with so outrageous and furious licentiousness: this may serve to teach us in how dark a night of errors, men in certain ages past have been drowned. They saw themselves to be openly & uncoloredly scorned of the Pope and his Bulbearers, gainful markets to be made of the salvation of their souls, the price of salvation to be valued at a few pence, and nothing set out to be freely given: that by this colour they be wiped of offerings to be filthily spent upon brothels, bawds and banquetings: that the greatest blowers abroad of pardons are the greatest despisers of them: that this monster doth daily more and more with greater licentiousness overrun the world, & grow into outrage, and that there is no end, new lead daily brought, and new money gotten. Yet with high reverence they received, they worshipped and bought pardons, and such as among the rest saw somewhat farther, yet though than to be godly deceipts, whereby men might be beguiled with some profit. At the length, sins the world suffered itself to be somewhat wiser, pardons wax cold, and by little and little become frozen, till they utterly vanish away.  
But for as much as many that see the filthy gamings, the deceipts, thefts and robberies, wherewith the pardoners have heretofore mocked and beguiled us, yet see not the very fountain of ungodliness from whence they spring: it is good to show not only of what sort pardons be, but also what they be, when they are wiped from all spots. They call the treasure of the church, the merits of Christ and of the holy Apostles and Martyrs. The principal custody of this barn (as I have already touched) they fame to be delivered to the bishop of Rome, that he should have the distribution of so great gifts, that he might both give them by himself, and also grant jurisdiction to other to give them. Hereupon proceed from the Pope sometime plenary pardons, some pardons for certain years: from the Cardinals, pardons for a hundred days: from bishops, pardons for forty days. But they be (as I may naturally describe them) the profaning of the blood of Christ, Satan's mockery, to lead away the christian people from the grace of God, from the life that is in Christ, and to turn them from the true way of salvation. For how could the blood of Christ be more filthyly profaned, than when it is denied to suffice to the remission of sins, to reconciliation and satisfaction, unless the want thereof as being withered and wasted, 
Act. x. xliij  should be otherwise supplied and profited? The law and all the Prophets (saith Peter) bear witness of Christ, that by him forgiveness of sin is to be received: Pardons give remission of sins by Peter, Paul, and the Martyrs. The blood of Christ (saith john) cleanseth us from sin: 
i. john. i. seven. ij. Cor. u.xxi.  Pardons do make the blood of Martyrs the washing away of sins. Christ (saith Paul) which knew not sin, was made sin for us, that is, the satisfaction of sin, that we might be made the righteousness of God in him: Pardons do set the satisfaction of sins in the blood of Martyrs. Paul cried out and testified to the Corinthians, 
i. cor. i. xiij  that only Christ was crucified and died for them: the pardons pronounce that Paul and other died for us. 
Actu. xx. xxviij.  In an other place he saith that Christ purchased the church with his blood: the pardons appoint an other price of purchase in the blood of Martyrs. The Apostle saith, 
Heb. x. xiv.  that Christ with one oblation made perfect for ever them that wear sanctisfied: the pardons cry out to the contrary and say, that sanctification is made perfect by the Martyrs, which otherwise were not sufficient. 
reve. seven. xiv.  john saith that all the saints washed their gowns in the blood of the lamb: the pardons teach men to wash their gowns in the blood of saints.  
Leo Bishop of Rome, writeth notably well to the Palestines against these sacrileges. 
Epist. 81. Psal. ●. xvi xv.  Although (saith he) the death of many saints hath been precious in the sight of the Lord, yet the kill of no innocent hath been the perpetuation for the world. The righteous received, but gave not crowns: and out of the valiantness of the faithful are graven examples of patience, nor gifts of righteousness. For their deaths wear every one singular to themselves, & none of them did by his end pay the det of an other, for as much there is one Lord Christ, in whom all are crucified, all are dead, buried, and raised up again. Which sentence (as it was worthy to remembered) he repeated in an other place: There can nothing be required more plain to destroy this wicked doctrine. Yet Augustine speaketh no less fitly to the same effect. 
Epist. 95. Tract. in john 84.  Though (saith he) we die brethren for brethren, yet the blood of no Martyrs is shed for the forgiveness of sins. Which thing Christ hath done for us, neither hath he therein done that for us, that we should follow him, but hath given us a thing to rejoice upon. Again in an other place, As only the son of God was made the son of man, 
Lib. 4. ad Bonifac. cap. 4.  to make us with him the sons of God: so he alone for us hath taken upon him punishment without evil deservings, that we by him might without good deservings obtain grace not due unto us. Truly where as all their doctrine is patched together of horrible sacrileges and blasphemies, yet this is a more monstrous blasphemy than all the other. Let than remember themselves, whether these be not their decrees: that the Martyrs have by their death done more to God, and deserved more, than was needful for themselves: and that they had remaining so great a plenty of deservings, as did also overflow unto other: and that therefore, lest so great goodness should be superfluous, their blood is mingled with the blood of Christ, & of both these bloods is made the treasure of the church, for the remission and satisfaction of sins. And that so is the saying of Paul to be taken: 
Colo. ●. xxiiii.  I supply in my body those things that want of the sufferings of Christ for his body, which is the church. What is this else but to leave Christ only his name, otherwise to make him but a common petty saint, that may scarcely among the multitude be known from the rest? He only, only should have been preached, he only set fourth, he only named, he only been looked unto, when the obtaining of forgiveness of sins, satisfaction, and sanctification are entreated of. But let us hear their curtalled arguments. Lest the blood of the Martyrs should be shed in vain, therefore let it be employed to the common benefit of the Church. Is it so? was it no profit to glorify God by their death? to subscribe to his truth with their blood? by despising this present life, to testify that they sought for a better life? by their steadfastness to strengthen the faith of the church, and overcome the stubbornness of the enemies? But this is the matter in deed: they acknowledge no profit of the Martyr's death, if Christ only be the proportiator, if he only died for our sins, if he only was offered up for our redemption. So (say they) Peter and Paul might nevertheless have obtained the crown of victory, if they had died in their beds. And where as they have fought even to the shedding of their blood, it would not agree with the justice of God to leave the same barren and fruitless. As though God could not tell how to increase in his servants their glory, according to the measure of his gifts. But the church receiveth in common together profit enough, when it is by their triumphs encouraged to a zealous desire to fight.  
But how maliciously do they wrest that place of Paul where he saith, 
Coloss. i xxiv.  that he supplieth in his body those things that wanted of the sufferings of Christ? For he referreth not that default or supplying, to the work of redemption, satisfaction, & expiation: but to those afflictions wherewith all the membres of Christ, that is to say, all the faithful must be exercised, so long as they shall be in this flesh. He saith therefore, that this remaineth of the sufferings of Christ, that he daily suffereth in his membres the same that he ones suffered in himself. Christ vouchsafeth to do us so great honour, to reckon and account our afflictions his own. Where as Paul added these words, For the church. he meaneth not for the redemption, for the reconciliation, for the satisfaction of the church, but for the edifying and profit of the church. As in an other place he saith,. 
ij. Tim. two. x.  that he suffereth all things for the elects sakes, that they may obtain the salvation which is in Christ Iesu. And he wrote to the Corinthians, 
i Cor. i vi  that he suffered all the troubles that he suffered, for their comfort and salvation. And immediately in the same place he expoundeth himself, when he sayeth further, that he was made a minister of the church, not for redemption, but according to the dispensation that was committed unto him, to preach the Gospel of Christ. If they yet require an other expositor, 
In Psal. 16.  let than hear Augustine. The sufferings of Christ (saith he) are in Christ only as in the head: and both in Christ and the church, as in the whole body. Whereby Paul being one member saith, I supply in my body that which wanteth in the sufferings of Christ. Therefore if thou, whatsoever thou be that hearest this, art one of the membres of Christ, what so ever thou sufferest of them that are not the membres of Christ, that same wanted in the sufferings of Christ. But whereunto the sufferings of the Apostles taken for the church of Christ do tend, he expoundeth in an other place where he sayeth: Christ is to me the gate unto you: 
Tract. in john 47.  because ye are the sheep of Christ bought with his blood: acknowledging your price, which is not given of me, but preached by me. Then he addeth. As he hath given his soul, so ought we to give our souls for our brethren, to edify peace, and to confirm faith. These are Augustine's words. But God forbid, that Paul should have thought that any thing wanted in the sufferings of Christ as concerning all fullness of righteousness, salvation and life: or that he meant to add any thing thereunto, 
Rom. u.xu.  which so plainly and honourably preacheth, that the abundance of grace was so largely poured out by Christ, that it far surmounted all the force of sin. By it only all the saints have been saved, and not by the merit of their own life or death, 
Act. xv. xi.  as Peter expressly testified: so that he should be slanderous against God and Christ, that should repose the worthiness of any saint any where else than in the only mercy of God. But why do I tarry hereupon any longer, as upon a matter yet doubtful, sith the very bewraying of such monstrous errors is a sufficient confutation of them? Now (to pass over such abominations) who taught the Pope to enclose in lead and parchment the grace of jesus Christ, which the Lord willed to be distributed by the word of the Gospel? Truly either the Gospel of God must be false, or their pardons false. For, that Christ is offered us in the Gospel, with all abundance of heavenly benefits, with all his merits, with all his righteousness, wisdom and grace, 
two. Cor. i.  without any acception, Paul witnesseth where he saith, that the word of reconciliation was delivered to the ministers, whereby they might use this form of message, as it were Christ giving exhortation by them: we beseech you, be ye so reconciled to God? He hath made him that knew no sin, to be made sin for us, that we might be made the righteousness of God in him. And the faithful know of what value is that common partaking of Christ, 
●. Cor. i.xvii.  which (as the same Apostle witnesseth, is offered us to be enjoyed in the Gospel. contrariwise the pardons do bring out of the storehouse of the Pope, a certain pitance of grace, and fasten it to lead, parchment, yea and to a certain place, and sever it from the word of God. If a man should ask whence this abuse took beginning: it seemeth to have proceeded hereof, that when in time past penitentes were charged with more rigorous satisfactions than all could bear, they which felt themselves above measure oppressed with penance enjoined them, required of the church a release. The mitigation that was granted to such, was called an Indulgence or pardon. But when they turned Satisfactions from the Church to God, and said that they were recompenses whereby men may redeem themselves from the judgement of God, than they therewithal did also draw these indulgences or pardons to be propitiatory remedies, to deliver us from deserved punishments. As for these blasphemers that we have recited, they have forged them so shamelessly, that they can have no colour at all.  
Now let them no more trouble us with their purgation, because it is with this axe already broken, hewed down, and overthrown from the very foundations. For I do not agree to some men, that think best to dissemble in this point, and make no mention at all of Purgatory, whereupon (as they say) great contentions do arise, but small edification is gotten. Truly I myself would also think such trifles worthy to be negligently passed over, if they did not account them earnest matters. But for as much as purgatory is bulded of many blasphemes, and is daily upholden with new blasphemes, and raiseth up many and grievous offences, truly it is not to be winked at. This peradventure might after a sort have been dissembled for a time, that it was invented by curious and bold rashness without the word of God: that men believed of it by, I wot not what revelations, feigned by the craft of Satan: that for the confirmation of it, certain places of scripture were fondly wrested. All be it the Lord giveth not leave to man's presumptuousness so to break into the secret places of his judgements, and hath severely forbidden men to inquire for truth at dead men, 
Deut. xviij xxi.  neglecting his word, and permitteth not his word to be so unreverently defiled. But let us grant, that all those things might for a while have been borne with, as things of no great importance. But when the cleansing of sins is sought else where then in the blood of Christ, when satisfaction is given away to any other thing, than it is most perilous not to speak of it. Therefore we must cry out not only with vehement stretching of our voice, but also of our throat and sides: that Purgatory is the damnable devise of Satan, that it maketh void the Cross of Christ, that it layeth an intolerable slander upon the mercy of God, that it feebleth and overthroweth our faith. For what else is Purgatory among them, but the satisfaction that the souls of men departed do pay after their death? So that overthrowing the opinion of satisfaction, Purgatory is immediately overthrown by the very roots. But if in our former discourse it is more than evident that the blood of Christ is the only satisfaction, propitiatory sacrifice & cleansing for the sins of the faithful: what remaineth but that Purgatory is a mere and horrible blasphemy against Christ? I pass over the robberies of God wherewith it is daily defended, the offences that it breedeth in religion, and other things innumerable, which we see to have come out of the same spring of ungodliness.  
But it is good to wring out of their hands such places as they have falsely & wrongfully taken out of the Scripture. When (say they) the Lord affirmeth that the sin against the holy Ghost should not be forgiven in this world, 
Mat. xii. lij.  nor in the world to come, thereby he showeth that there is a forgiveness of some sins in the world to come. 
Mar. i●●. xxvi●.  But who seeth not that the Lord there speaketh of the fault of sin? 
Luk. xij. x.  Now if it be so, what is that to their Purgatory, for as much as by their opinion the pain is there suffered of those sins, whereof they deny not the fault to be forgiven in this present life? But that they may no more carp against us, they shall have yet a plainer solution. When the Lord meant to cut of all hope of Pardon from so heinous wickedness, he thought it not enough to say that it should never be forgiven: but the more to amplify it, he used a division, wherein he comprehended both the judgement that every man's conscience feeleth in this life, and the last judgement that shallbe openly pronounced at the resurrection: as though he should have said: Beware ye of malicious rebellion, as of most present damnation. For he that of set purpose shall endeavour to quench the light of the holy Ghost, shall not obtain pardon, neither in this life, which is given to sinners for their conversion, nor in the last day when the lambs shallbe severed by the angels of God from the goats, and the kingdom of heaven shallbe cleansed from all offences. Then they bring fourth that parable out of matthew: 
Mat. u.xu.  Agree with thine adversary, lest he deliver thee to the judge, & the judge to the Sergeant, and the Sergeant to the prison, from whence thou shalt not get out, until thou hast paid the uttermost farthing. If in this place the judge do signify God, and the adversary plentife the Devil, the Sergeant the Angel, and the prison Purgatory, I will gladly yield unto them. But if it be evident to all men, that Christ meant there to show into how many dangers and mischiefs they cast them selves, that had rather obstinately pursue the extremity of the law, than deal according to equity and good right, to the end to exhort his disciples the more earnestly to agreement with equity: where then I pray you shall Purgatory be found?  

Phil. two. x.  They fetch an argument out of the saying of Paul, where he affirmeth that the knees of things in heaven, earth and hells, shall bow to Christ. For they take it as confessed, that hells can not there be meant of those that are adjudged to eternal damnation. Therefore it remaineth that it must be the souls lying in pain in Purgatory. They did not reason very evil, if the Apostle did by kneeling mean the true Godly worshipping. But sith he teacheth only, that there is a dominion given to Christ, whereby all creatures are to be subdued, what proof is there to the contrary, but that we may by hells understand the Devils, that shallbe brought before the judgement of God, to acknowledge him their judge with fear and trembling? Like as Paul himself expoundeth the same prophecy in an other place. 
Rom. xiij. x.  All (sayeth he) shallbe brought before the judgement seat of Christ. For it is written: So truly as I live, every knee shall bow to me. etc. But we may not so expound that which is in the Revelation: I have heard all creatures, 
Revel. u.xu.  both these things that are in heaven, and those that are upon the earth, and these that are under the earth, and those that are in the sea, and all those that are in them, I have heard them all say to him that sitteth on the Throne and to the Lamb, Blessing and honour, and glory, and power, for ever and ever. That I do in deed easily grant, but what creatures do they think to be hear rehearsed? For it is most certain, that there are contained creatures both without reason and without sense. Whereby is affirmed nothing else, but that all the parts of the world, from the highest top of the heavens. to the very middle point of the earth, do in their manner declare the glory of their creator. 
ij. Mach. xij. xliii.  As for that which they allege out of the history of the Maccabees, I will not vouchsafe to answer it, lest I should seem to reckon that work in the number of the holy books. But Augustine received it for Canonical. But first, of what sure credit did he receive it? The jews (sayeth he) esteem not the writing of the Maccabees as they do the law, the Prophets and the Psalms, of which the Lord himself hath witnessed as of his witnesses, saying: It was necessary, that all things should be fulfilled that are written in the law, and the Psalms, and Prophets, concerning me. But it hath been received of the Church not unprofitably, if it be soberly red or heard. 
Contra g●iu dent. epis●. 2. cap. 23. Luk. xxiii.  And Jerome teacheth without any doubting, that the authority thereof is of no force to proving of doctrines. And it evidently appeareth by that old book, which is entitled under the name of Cyprian, concerning the exposition of the Crede, that it had no place at all in the old Church. But why do I here strive without cause? 
two. Macha. xv. xxxvi.  As though the author himself doth not sufficiently show, how much he is to be credited, when in the end he craveth pardon, 〈◊〉 he have spoken any thing not well. Truly he that confesseth his writings to need pardon, sayeth plainly that they are not the oracles of the holy Ghost. Beside that, the godliness of judas is praised for none other cause, but for that he had an assured hope of the last resurrection, when he sent an offering for the dead to Jerusalem. Neither doth the writer of that history refer that which judas did to be a price of redemption, but that they might be partakers of the eternal life with the other faithful, that had died for their country and religion. This doing was in deed not without superstition and preposterous zeal, but they are more than fools, that draw a sacrifice of the law so far as unto us: for as much as we know that things do cease by the coming of Christ, that then were in use.  
But they have an invincible bulwark in Paul, which can not so easily be battered. If any man (saith he) build upon this foundation, 
i Cor. iii.  gold, silver, precious stones, tynber, hay, stubble, the Lord shall show every man's work what it is: because it shall be revealed in fire, and the fire shall try every man's work what it is. If any man's work do burn, it shall suffer loss, but he shallbe safe, but as through the fire. What fire (say they) can that be, but the fire of Purgatory? by which the filthinesses of sin are cleansed away, that we may enter pure in to the kingdom of God? But the most part of the old writers thought it to be an other fire, 
Chryses●. August. & other.  that is to say, Trouble or the cross, by which the Lord trieth them that be his, that they should not rest in the filthiness of the flesh: and that is much more probable, than in feigning Purgatory. All be it I do neither agree with these men, because I think I have attained a certain and much plainer understanding of that place. But before that I utter it, I would have them answer me, whether the Apostles and all the saints must have gone through this fire of Purgatory? I know they will say, nay. For it were to much inconvenient that they must have needed to be purged, whose merits they dream to overflow above measure to all the membres of the church. But the Apostle affirmeth it. For he doth not say that the work of some shallbe proved, but the work of all. Neither is this my argument, 
Enchir. ad Laurent. 68  but Augustine's, which so confuteth that exposition. And (which is more absurdity) he doth not say, that they shall pass through the fire for all works: but if they have faithfully builded the church, they shall receive reward when their work is examined with fire. First we see that the Apostle used a Metaphor, when he called the doctrines invented by man's brains, wooed, hay, and stubble. And the Metaphor hath an apparent rescue: that as wood so soon as it is put in the fire, consumeth and wasteth, so can not those doctrines continue when they come to be examined. Now no man is ignorant that such trial cometh of the holy Ghost. Therefore to follow the true cause of his metaphor, and match the parts together with just relation, he called the trial of the holy Ghost, fire. For even as the nearer that gold and silver are put to the fire, so much the surer proof they have of their goodness and fineness: so the lords truth, the more exactly it is weighed with spiritual examination, so much the greater confirmation of credit it receiveth. As hay, wood, & stubble put to the fire, are brought to sudein consuming, so the inventions of men not stablished by the word of God, can not bear the trial of the holy Ghost, but they by & by fall away and perish. Finally, if forged doctrines be compared to wood, hay, & stubble, because like wood, hay, and stubble, they are burned with fire and destroyed: but they are not destroyed or driven away but by the spirit of the Lord: it followeth that the holy Ghost is the fire wherewith they shallbe proved, whose proof Paul, according to the common use of the Scripture, calleth The day of the Lord. For it is called the day of the Lord, whensoever he doth any way show his presence to men. But then his face principally shineth, when his truth shineth upon us. Now have we proved, that Paul meaneth no other fire, but the trial of the holy Ghost. But how are they saved by that fire, that suffer loss of their work? That shall not be hard to understand, if we consider of what kind of men he speaketh. For he toucheth those builders of the church, that keeping the true foundation, do build disagreeing matter upon it, that is to say, they that not swerving from the che●e and necessary articles of faith, do err in points that be smaler & less perilous, mingling their own devices with the word of God. such I say, must suffer loss of their work, having their devices destroyed. But themselves are saved, but as by the fire: that is to say, not that their ignorance and error is allowable before the Lord, but because they are cleansed from it by the grace and power of the holy Ghost. Therefore whosoever have defiled the golden fineness of God's word with this dung of purgatory, they must needs suffer loss of their work.  
But they will say, it hath been an ancient usage of the church, Paul answered this objection when he comprehendeth his own time in that sentence, where he saith, that all they must suffer loss of their work, that in the building of the church, do lay any thing upon the foundation that ageeth not with it. Therefore when the adversaries object against me, that it hath been used above a thousand and three hundredth years, to have priayes made for the dead: I ask them again, by what word of God, by what Revelation, by what example it was done. For here they do not only want testimonies of Scripture, but also all the examples of holy men the theridamas are red, do show no such thing. Of the mourning and order of funerals there are sometimes found many & long tales: but of prayers you can not see one tittle. But of the greater weight that the matter is, the more it ought to have been expressly spoken. But the very old fathers themselves that prayed for the dead, did see that herein they wanted both commandment of God, and lawful example. Why then durst they so do? In this I say, they did suffer somewhat as men: and therefore I affirm that, that which they did, ought not to be drawn into example. For where as the faithful aught to enterprise the doing of nothing, but upon assured conscience, as Paul reacheth: this assuredness is principally required in prayer. But it is likely that they were led by some reason unto it: they sought some comfort to relieve their sorrow: & it seemed unnatural not to show before God some testimony of their love toward the dead. How man's wit is inclined to this affection, all men know by experience. Also the received custom was like a burning brand to set many men's minds on fire. We know that with all nations & in all ages there were funerals done for the dead, & their souls yearly purged. For though Satan beguiled foolish men with these deceits: yet he took occasion so to beguile by a true principle: that death is not a destruction, but a passage out of this life into an other. And it is no doubt, but that even very superstition condemneth the Gentiles before the judgement seat of God, for neglecting the care of the life to come, which they professed themselves to believe. Now Christians, because they would not be worse than Heathen men, were ashamed to do nothing for the dead, as though they were utterly destroyed. Hereupon came that ill advised diligence: because if they were slow in looking to the funerals, in banquetings & offerings, they thought that they had put themselves in danger of a great reproach. And that which first proceeded from a wrongful following of the Heathens example, was so multiplied by often new encreasces, that now it is the principal holiness of Papistry, 
Reu. xiiii, xij.  to help the dead in distress. But the scripture ministereth an other much better and perfecter comfort, when it testifieth, that the dead are blessed that die in the Lord. And it addeth a reason: because from thenceforth they rest from their labours. And we ought not so much tenderly to follow our own affection of love, to set up a wrongful manner of praying in the church. Truly he that hath but mean wisdom, doth soon perceive that all that is red hereof in the old writers, was done to bear with the common usage, and the ignorance of the people. They themselves also, I grant, were carried away into error: even as unadvised lightness of belief is wont to rob men's wits of judgement. But in the mean time the very reading of them doth show, how doubtyngly they commend prayers for the dead. Augustine in his book of confessions, reporteth that Monica his mother did earnestly desire, that she might be remembered in celebrating the mysteries at the Altar. An old wives request, which the son never examined by the rule of the Scripture, but according to his affection of nature, would have it allowed of other. As for the book that he made of care for the dead, containeth so many doubtings, that of right it ought with the coldness thereof to quench the heat of a foolish zeal: if any man desire to be a proctor for dead men, truly with cold lykelyhodes it will bring them out of care that were before careful. For this is one pillar of it, that this doing is not to be despised, because it is a custom grown in use, that the dead should be prayed for. But though I grant to the old writers of the church, that it is a charitable use to help the dead: yet we must still hold one rule which can not deceive: that it is not lawful for us in our prayers to use any thing of our own, but our requests must be made subject to the word of God: because it is in his will to appoint what he will have to be asked. Now where as the whole law and the Gospel do not so much as in one syllable give liberty to pray for the dead, it is a profane abuse of the invocation of God to attempt more than he commandeth us. But that our adversaries may not boast that they have the ancient church companion of their error: I say there is great difference between them & it. They used a memorial of the dead, lest they should seem to have cast away all care of them: but they did therewithal confess that they doubted of their state. As for purgatory, they so affirmed nothing, that they held it for a thing uncertain. These men require to have that which they have dreamt of purgatory, to be holden without question for an article of faith. They slenderly and only to pass it lightly over, did in the communion of the holy supper commend their dead to God: These do continually call upon the care of the dead, & with importunate praising it, do make it to be preferred above all dutiefull works of charity. Yea & it were not hard for us to bring forth some testimonies of the old writers, that do manifestly overthrow all those prayers for the dead, which then wear used. As this of Augustine, when he teacheth that all men look for the resurrection of the flesh and the eternal glory and that every man than receiveth the rest that followeth after death, 
Hom. in joan. 456.  if he be worthy when he dieth. And therefore he testifieth, that all the Godly do immediately after death enjoy the blessed rest as well as the Prophets, Apostles and martyrs. If their estate be such, what I beseech you, shall our prayers avail them? I pass over the grosser superstitions, wherewith they have bewitched the minds of the simple: which yet are so innumerable and the most part so monstrous, that they can have no honest colour to excuse them. Also I let pass those most filthy bying and sellinges that they have used, while the world was in such gro●●e senseless ignorance. For both I should never make an end, and also the readers shall without any rehearsal of them, have here sufficient, whereupon they may stablish their consciences.   

The sixth Chapter. ¶ Of the life of a Christian man: And first by what arguments the Scripture exhorteth us thereunto.  
WE have already said, that the mark whereunto regeneration tendeth, is that in the life of the faithful there should appear an agreement and consent between the righteousness of God and their obedience: and that so they should confirm the adoption, whereby they are received to be children. But although his law contain in itself that newness, whereby the image of God is restored in us, yet because our dullness hath need both of many prickinge forward & helps, therefore it shallbe profitable to gather out of diverse places of the Scripture an order of framing of life, that they that have a desirous mind of amendment, may not wander out of the way in their endeavour. Now when I take upon me the framing of a Christian man's life, I am not ignorant that I entre into a manifold and plenteous argument, & such as may with the greatness thereof fill a long volume, if I would absolutely entreat of it in all points. For we see into what great length are stretched the exhortatory orations of old writers, made only every one of one several virtue. And that is not done with to much idle babbling. For what so ever virtue a man purpose to set out in oration, the stile runneth of itself into such largeness with plenty of matter, that a man can not seem to have discoursed well of it, unless he have spoken much. But my mind is not to stretch so far the institution of life, which I promise to teach, as peculiarly to go through every special virtue, & wander abroad into exhortations. Let such things be fetched out of other men's writings, & specially out of the Homilies of the old fathers. It shallbe enough for me to show an orderly trade, whereby a godly man may be guided to a right mark of framing his life, and shortly to appoint out a certain universal rule, by which he may well try what be his duties. There shall peradventure at some other season be a fit time to make declamations, or I will leave that to other, which I myself am not meet to do. I do naturally lo●e shortness, and peradventure if I would speak more at large, it would not frame well with me. And if a longer manner of teaching were never so much pleasing, yet I would scarce have mind to put it in proof. But the course of this present work requireth to knit up a simple doctrine with as great shortness as I may. As the Philosophers have their certain ends of right and honesty, from which they derive particular duties and all the company of virtues: so the Scripture is not without her order in this matter: but holdeth a most goodly well ordered disposition, and much more certain than all the Philosophers orders. This only is the difference, that they (as they were vain glorious men) have diligently endeavoured to attain an exquisite plainness of order, to show fourth the ready aptness of their wit. But the Spirit of God, because he taught without curious affectation, hath not so exactly nor continually kept an orderly trade: which yet when he sometime useth he doth sufficiently declare, that it is not to be neglected of us.  
This instruction that the Scripture teacheth, whereof we now speak, standeth chiefly upon two parts. The first, that there be poured and brought into our minds a love of righteousness, to which otherwise we are of nature nothing inclined. The second, that there be a rule set out unto us, that may not suffer us to go out of the way in following righteousness. In commendation of righteousness it hath both very many and very good reasons: of which we have herebefore in diverse places spoken of some, and other some we shall in this place briefly touch. At what foundation may it better begin, than when it putteth us in mind that we must be holy, because our God is holy? For when we were scattered abroad like straying sheep, and dispersed abroad in the maze of the world, he gathered us together again, to join us in one flock with himself. When we hear mention made of our joining with God, let us remember that holiness must be the bond thereof. Not that by the merit of holiness we come into common with him: (where as rather we must first clea●e unto him, that being endued with his holiness, we may follow whether he calleth) but because it greatly pertaineth to his glory, that he have no fellowship with wickedness and uncleanness. Therefore also it teacheth, that this is the end of our calling, which we ought alway to have respect unto, if we will answer God that calleth us. For to what purpose was it, that we should be drawn out of the wickedness and filthenesse of the world, if we give ourselves leave all our life long to wallow in them still? Moreover it also admonisheth us, that to the end we may be reckoned among the people of God, we must dwell in the holy city Jerusalem. 
Psa. xxxv. viii. Psal. iv. ii.xxiii.  Which as he hath hallowed to himself, so is it unlawful that it be unholyly profaned by the uncleanness of the inhabitants. From hence came these sayings, that they shall have a place in the tabernacle of God that walk without spot, and study to follow righteousness. etc. Because it is not meet that the Sanctuary whereon he dwelleth, should be like a stable full of filthiness.  
And the better to awake us, it showeth that God the father, as he hath joined us to himself in his Chest, so hath printed an image for us in him, after which he would have us to be fashioned. Now let them find me a better order among the Philosophers, that think that the philosophy concerning manners, is in them only orderly framed. They when they will excellently well exhort us to virtue, bring nothing else but that we should live agreeably to nature. But the Scripture bringeth her exhortation from the true wellspring, when it not only teacheth us to refer our life to God, the author of it, to whom it is bond: but also when she hath taught that we are swerved out of kind from the true original and state of our creation, she immediately addeth, that Christ by whom we come again into favour with God, is set before us for an example, that we should express the form thereof in our life. What may a man require more effectual than this one thing? Ye what may a man require more than this only thing? For if the Lord hath by adoption made us children with this condition, that our life should resemble Christ the bond of our adoption: if we do not give & avow ourselves to righteousness, we do not only with most wicked breach of allegiance departed from our creator, but also we forswear him to be our saviour. Then the Scripture taketh matter of exhortation out of all the benefits of God, which she rehearseth unto us, and all the parts of our salvation. And showeth that scythe God hath showed himself a father unto us, 
Mal. i vi  we are worthy to be condemned of extreme unthankfulness, if we do not likewise in our behalf show ourselves children unto him. 
Ephe. v. i i. John. iii. i. Ephe. xv.  Scythe Christ hath cleansed us with the washing of his blood, & hath made us partakers of this cleansing by baptism, it is not seemly that we should be spotted with new filthiness. Scythe he hath graffed us into his body, we must carefully take heed that we sprinkle not any spot or blot upon us that are his members. 
Heb. ten i Cor. vi.  Scythe he himself that is our head, is ascended into heaven, it behoveth us that laying away earthly affection, we do with all our heart aspire to heavenward: Scythe the holy Ghost hath dedicated us temples to God, we must endeavour that God's glory may be honourably set out by us, 
i Cor. vi. i Pet. i xv John. xv. iij Ephe. v. Colos. iii. i Cor. three two. Cor. vi. i Thess. v tv.  and must not do any thing where by we may be profaned with filthiness of sin: Scythe both our soul and our body are ordained to heavenly incorruption and an unperishing crown, we must diligently travail, that the same may be kept pure and uncorrupted unto the day of the Lord. These (I say) be the best laid foundations to build a man's life, and such as the like are not to be found among the Philosophers, which in commendation of virtue do never climb above the natural dignity of man.  
And hear is a fit place to speak unto them, that having nothing but the title and badge of Christ, yet would be named Christians. But with what face do they boast of his holy name: sith none have any fellowship with Christ, but they that have received a true knowledge of him out of the word of the Gospel? 
Ephe. iiii.  But the Apostle sayeth, that all they have not rightly learned Christ, that are not taught that they must cast always the old man which is corrupted according to the desire of error, and have not put on Christ. Therefore it is proved that they falsely, yea and wrongfully pretend the knowledge of Christ, although they can eloquently and roundly talk of the Gospel. For it is not a doctrine of tongue, but of life: & is not conceived as other learnings be, with only understanding & memory, but is then only received when it possesseth the whole soul, & findeth a seat & place to hold it in the most inward affection of the heart. Therefore either let them cease, to the slander of God, to boast of that which they are not, or let them show themselves not unworthy scholars for Christ their master. We have given the first place to the doctrine wherein our religion is contained, because our salvation beginneth at it: but the same must be poured into our heart, & pass into our manners, yea & transform us into it, that it be not unfruitful unto us▪ If the Philosophers do justly chafe against them, & do with shameful reproach drive them from their company, that professing an art that ought to be the scholemaistres of life, do turn it into a Sophistical babbling: with how much better reason shall we detest these trifling Sophisters, that are contented to role the Gospel upon the top of their tongues, the effectual working whereof aught to pierce into the innermost affections of the heart, to rest in the soul, & to alter the whole man a hundred times more, than the cold exhortations of Philosophers?  
Yet do I not require, that the manners of a Christian man savour of nothing but the absolute Gospel: which nevertheless both were to be wished, & we must endeavour us toward it. But I do not so severely require a gospellike perfection, that I would not acknowledge him for a christian that hath not yet attained unto it. For so should all men be excluded from the church, sith there is no man found that is not by a great space distant from it, & many have hitherto but a little way proceeded toward it, who yet should be unjustly cast away. What then? let that be set for the mark before our eyes, to which alone all our endeavour may be directed. Let that be appointed the goal for us to run & travail unto. For it is not lawful for thee so to make partition with God, to take upon thee part of these things that are commanded thee in his word, & to leave part at thine own choice. For first of all he every where commendeth integrity as the chief part of worshipping him: by which word he meaneth a pure simplicity of mind that is without all deceitful colour & feigning: against which a double heart is set as contrary: as if it should be said, that the beginning of living uprightly is spiritual, when the inward affection of the mind is without feigning dedicated to God to observe holiness & righteousness. But because no man in this earthly prison of the body hath so great strength to haste with such freshness of running, as he perfectly aught to do, & the greater number are so feeble, that with staggering & halting, yea & creeping upon the ground, they advance but slowly forward: let us every one go according to the measure of his little power, & proceed on our journey begun. No man shall go so untowardly, but he shall everyday get some ground, though it be but little. Therefore let us not cease to travail so, that we may continually proceed somewhat in the way of the lord. And let us not despair upon the slenderness of our going forward, for howsoever the success answer not our desire, yet we have not lost our labour when this day passeth yesterday: so that with pure simplicity we look unto our mark, & long toward the end of our course, not soothingly flattering ourselves, nor tenderly bearing with our own evils, but with continual endeavour travailing to this, that we may still become better than ourselves, till we attain to goodness itself: which in deed we seek for and follow all our life long: but we shall then only attain it, when being unclothed of the weakness of the flesh, we shallbe received into the full fellowship thereof.   

The seventh Chapter. ¶ The sum of a Christian life: where is ●utreated of the forsaking of ourselves.  
ALbeit that the law of the Lord have a most aptly well disposed order to frame a man's life, yet it seemed good to the heavenly schoolmaster to instruct men yet with a more exact trade to the same rule that he had set fourth in his law. And the beginning of that trade, is this: that it is the duty of the faithful to yield their bodies to God a living, 
Rom. xli.i.  holy and acceptable sacrifice unto him: and that therein standeth the true worshipping of him. Hereupon is gathered occasion to exhort men, that they do not apply themselves to the fashion of this world, but be transformed in renewing of their mind, that they may prove what the will of God is. Now this is a great thing, that we be consecrate and dedicate to God: that we should from thencefourth think, speak, imagine, or do nothing but to his glory. For the thing that is consecrate, can not be applied to unholy uses, without great wrong done unto him. If we be not our own, but the Lords, it appeareth what error is to be avoided, and whereunto all the doings of our life are to be directed. We are not our own: therefore let neither our own reason nor our own will bear rule in our counsels and doings. We are not our own: therefore let us not make this the end for us to tend unto, to seek that which may be expedient for us according to the flesh. We are not our own: thertore so much as we may, let us forget ourselves and all things that are our own. On the other side, we are Gods: therefore let us live and die to him. We are Gods: therefore let his wisdom and will govern all our doings. We are Gods: therefore let all the parts of our life tend toward him as their only lawful end. Oh how much hath he profited, that having learned that himself is not his own, hath taken from himself the rule and government of himself to give it to God. 
Ro. xiiii. viii.  For as this is the most strong working pestilence to destroy men, that they obey themselves: so it is the only haven of safety, neither to know nor will any thing by himself, but only to follow God going before him. Let this therefore be the first step, that man depart from himself, that he may apply all the force of his wit to the obeying of the Lord. Obeying I call not only that which standeth in obedience of the word, but that whereby the mind of man, 
Ephe. iiii. xxiii.  void from his own sensuality of flesh, bendeth itself wholly to the will of God's spirit. Of this trasformation (which Paul calleth renewing of the mind) where as it is the first entry into life, all the Philosophers were ignorant. For they make only Reason the governess of man: they think she only ought to be heard: finally to her only they give and assign the rule of manners. But the Christian Philosophy biddeth her to give place, 
Gal. i xx.  & to yield & be subject to the holy ghost: so that man now mai not live himself, but bear Christ living & reigning in him.  
Hereupon followeth also this other point, that we seek not the things that be our own, but those things that be according to the will of the Lord, and that make to the advancement of his glory. This is also a proof of great profiting, that in a manner forgetting ourselves, & altogether leaving the regard of ourselves, we travail to employ our study to God & his commandments. For when the Scripture biddeth us to leave private regard of ourselves, it doth not only race out of our minds the covetousness of having, the greedy seeking for power & favour of men: but also roteth out ambition & all desire of worldly glory, and other more secret pestilences. Truly a Christian man must be so fashioned & disposed, to think throughout all his life, that he hath to do with God. In this sort, as he shall examine all his doings by God's will & judgement: so he shall reverently direct unto him all the earnestly bend diligence of his mind. For he that hath learned to look upon God in all things that he hath to do, is therewithal turned away from all vain thoughts. This is that forsaking of ourselves, which Christ even from their first beginning of instruction so earnestly gave in charge to his Disciples: which when it once hath gotten possession in the heart leaveth no place at all, first neither for pride, nor disdainfulness, nor vain glorious boasting, then neither for covetise, nor filthy lust, nor riotousness, nor daintiness, nor for other evils that are engendered of the love of ourselves. Contrariwise wheresoever it reigneth not, there either most filthy vices do range without shame, or if there be any spice of virtue, it is corrupted with perverse desire of glory. For show me a man, if thou canst, that unless he have forsaken himself according to the commandment of the Lord, will of his own free will use goodness among men. For all they that have not been possessed with this feeling, if they have followed virtue, they have done it at the lest for praises sake. And all the Philosophers that ever most of all affirmed that virtue was to be desired for itself sake, were puffed up with so great pride, that it appeared that they desired virtue for no other thing, but that they might have matter to be proud upon. But God is so nothing at all deli●ed, neither with those gapers for the people's breath, nor with these swelling beasts, that he pronounceth that they have already received their reward in the world, & maketh harlots and Publicans nearer to the kingdom of heaven, than them. And yet we have not thoroughly declared with how many and how great stops man is hindereth from that which is right, so long as he hath not forsaken himself. For it was truly said in time past, that there is a world of vices hidden in the soul of man. And thou canst find no other remedies, but denying thyself, and leaving regard of thyself, to bend thy mind to seek those things that the Lord requireth of thee, and to seek them therefore only because they please him.  
In an other place the same Paul doth more plainly, although shortly, go through all the parts of a well ordered life, 
Tit. two. xii.  saying: The grace of God that bringeth salvation unto all men, hath appeared and teacheth us, that we should deny all ungodliness, and worldly lusts, & that we should live sober minded, righteously and Godly in this present world, looking for the blessed hope & glorious appearing of the mighty God, and of our saviour jesus Christ, which gave himself for us to redeem us from all unrighteousness, and to purge us a peculiar people unto himself fervently given unto good works. For after that he hath set forth the grace of God to encourage them, to make ready the way for us to worship God, he taketh away two steps that do most hinder us, that is to say, Ungodliness, whereunto we are naturally to much inclined, and Worldly desires, which extend further. And under the name of ungodliness, he not only meaneth superstitions, but also comprehendeth all that disagreeth with the earnest fear of God. And worldly lusts are in effect as much as the affections the flesh. Therefore he commandeth us in respect of both the tables of the law, to put of our own wit, & to forsake all that our own reason and will informeth us. And all the doings of our life he bringeth into three parts, sobriety, righteousness, and godliness: of the which sobriety without doubt signifieth as well chastity and temperance, as a pure and measurably sparing use of temporal things, and a patient sufferance of poverty. Righteousness containeth all the duties of equity, to give every man his own. The third is Godliness, that severeth us from the defilings of the world, and with true holiness joineth us to God. These things, when they be knit together with an unseparable knot, make a full perfection. But for as much as nothing is more hard, than forsaking the reason of the flesh, yea subduing and renouncing her desires, to give ourselves to God and our brethren, & to study for an angelic life in the filthy state of this earth: therefore Paul, to lose our minds from all snares, calleth us back to the hope of blessed immortality, admonishing us not to strive in vain: because as Christ hath once appeared the redeemer, so at his last coming, he shall show the fruit of the salvation that he hath purchased. And thus he driveth away the enticements that blind us, and make us not to aspire as we ought to the heavenly glory: yea and he teacheth that we must travail as men being from home in this world, that the heavenly inheritance be not lost or fall away from us.  
Now in these words we perceive, that the forsaking of ourselves hath partly respect to men, 
Rom. xii. xx. Phi. two. iii.  and partly, yea chief to God. For where as the scripture biddeth us so to behave ourselves with men, that we prefer them before us in honour, that we faithfully employ our selves wholly to procure their commodities: therefore it grieveth such commandments as our mind is not able to receive, but first being made void of natural sense. For (with such blindness we run all into love of ourselves) every man thinketh himself to have a just cause to advance himself, and to despise all other in comparison of himself. If God have given us any good gift, by & by bearing ourselves bold thereof we lift up our courage, and not only swell, but in a manner burst with pride. The vices wherewith we abound, we do both diligently hide from other, and to ourselves we flatteringly feign them light and slender, and sometime embrace them for virtues. And if the same good gifts, which we praise in ourselves, or better do appear in other, lest we should be compelled to give place to them, we do with our enviousness deface them and find fault with them. If there be any faults in them, we are not contented severely and sharply to mark it, but we also odiously amplify it. Hereupon groweth that insolence, that every one of us, as though he were privileged from the common estate, would be higher than the rest, and carelessly & proudly set light by every man, or despise them as inferiors. The poor yield to the rich, base people to gentlemen, servants to their masters, unlearned to the learned: but there is no man that doth not nourish within himself some opinion of excellency. So every man in flattering himself, beareth a certain kingdom in his breast. For presumptuously taking upon them somewhat whereby to please themselves, they judge upon the wits and manners of other men. But if they come to contention, there bursteth out their poison. For many do make a show of great meekness, so long as they find all things gentle and lovely: but how many a one is there that keepeth that continual course of modesty, when he is pricked and stirred to anger? And there is no remedy hereof▪ but that the most hurtful pestilence of love, of sovereignty and self love be rooted out of the bottom of their hearts, as it is rooted out by the doctrine of the Scripture. For there we are so taught, that we must remember that the good gifts that God hath given us, are not our own good things, but the free gifts of God, whereof if any be proud, they bewray their own unthankfulness. Who maketh thee to excel? 
i Cor. iiij. seven.  Paul saith, if thou haste received all things, why dost thou boast as if they were not given thee? Then, that we must with continual reknowledging of our faulkes, call ourselves ●●ck to humility. So shall there remain in us nothing to be proud 〈◊〉, but there shallbe much matter to abase ourselves. Again, we 〈◊〉 commanded, whatsoever gifts of God we see in other men, so to reverence and esteem those gifts, that we also honour those men in whom they be. For it were a great lewdness for us, to take from them that honour, the God hath vouchsafed to give them. As for their faults, we are taught to wink at them, not to cherish them with flattering, 〈◊〉 that we should not by reason of those faults triumph against 〈◊〉, to whom we ought to bear good will and honour. So shall it ●ome to pass, that with what man so ever we have to do, we shall echave ourselves not only temperately and modestly, but also gently and friendly. As a man shall never come any other way to true meekness, but if he have a heart endued with abasing of himself, and reverencing of other.  
Now how hard is it, for thee to do thy duty in seeking the profit of thy neighbour? Thou shalt herein labour in vain, unless thou depart from regard of thyself, and in a manner put of thyself. For how canst thou perform these things that Paul teacheth to be the works of charity, unless thou forsake thyself, to give thyself wholly to other? 
i. Cor x●●. iiij.  Charity (saith he) is patiented and gentle, not proud, not disdainful, envieth not, swelleth not, seeketh not her own, is not angry, etc. If this one thing be required, that we seek not the things that are our own, we shall do no small violence to nature, which so bendeth us to the only love of ourselves, that it doth not easily suffer us negligently to pass over ourselves and our own things, to watch for other men's commodities, yea to departed with our own right to resign it to an other. But the Scripture, to lead us thither as it were by the hand, warneth us that what so ever gracious gifts we obtain of the Lord, they are committed unto us upon this condition, that they should be bestowed to the common benefit of the church: & that therefore the true use of all God's graces is a liberal & bountiful communicating of them to other. There can be no certain rule, nor more forcible exhortation could be devised for the keeping of the same, than when we be thought that all the good gifts that we have, are things of God delivered, committed to our trust upon this condition, that they should be disposed to the benefit of our neighbours. But the Scripture goeth yet further, when it compareth them to the powers wherewith the members of man's body are endued. No member hath his power for himself, nor applieth it to his private use: but poureth it abroad into the other membres of the same body, & taketh no profit thereof, but such as proceedeth from the common commodity of the whole body. So whatsoever a godly man is able to do, he ought to be able to do it for his brethren, in providing none otherwise privately for himself, but so that his mind be bend to the common edification of the church. Let this therefore be our order for kindness and doing good: that whatsoever God hath bestowed upon us, whereby we may help our neighbour, we are the bailies thereof, & bound to render account of the disposing of it. And that the only right disposing is that which is tried by the rule of love. So shall it come to pass, that we shall always not only join the travail for other men's commodity with the care of our own profit, but also set it before the care of our own. And that we should not happen to be ignorant that this is the true law of disposing all the gifts that we receive of God, he hath in the old time set the same law even in the smallest gifts of his liberality. 
Exo. xxij. xxix. & twenty-three nineteen.  For he commanded the first fruits of corn to be offered unto him, by which the people might testify that it was unlawful for them to take any fruit of the goods that were not first consecrate to him. If the gifts of God be so only then sanctified unto us, when we have with our own hand dedicate them to the author thereof, it is evident that it is an untrue abuse thereof that doth not favour of such dedication. But it shallbe vain for thee to go about to enrich the Lord with communicating to him of thy things. Therefore sith thy liberality can not extend unto him, 
Ps. xvi. iij. Heb. xiij. xvi.  as the Prophet saith, thou must use it toward his saints that are in earth. Therefore alms are compared to holy oblations, that they may now be correspondent to these of the law.  
But, that we should not be weary with doing good (which otherwise must needs come quickly to pass) that other thing must be adjoined which the Apostle speaketh of, 
i Cor. xiij. iiij.  that charity is patiented & not moved to anger. The Lord commandeth to do good to all universally, of whom a great part are most unworthy, if they be considered by their own deserving. But here the Scripture helpeth with a very good mean, when it teacheth that we must not have respect what men deserve of themselves, but that the image of God is to be considered in all men, to which we own all honour and love. But the same is most diligently to be marked in them of the household of saith, 
Gal. vi. x.  in so much as it is in them renewed and restored by the Spirit of Christ. Therefore whatsoever man thou light upon, that needeth thy help, thou hast no cause to withdraw they self from doing him good. If thou say that he is a stranger: but the lord hath given him a mark, the ought to be familiar unto thee, by the reason that he forbiddeth thee to despise thine own flesh. 
Esa. iviij. seven.  If thou say that he is base & nought worth: but the lord showeth him to be such a one, to whom he hath vouchsafed to give the beauty of his image. If thou say that thou owest him nothing for any thing that he hath done for thee: but God hath set him as it were in his place, in respect of whom, thou knowest so many & so great benefits wherewith he hath bound thee unto him. If thou say that he is unworthy that thou shouldest labour any thing at all for his sake: but the image of God whereby he is commended to thee, is worthy that thou shouldest give thyself and all that thou hast unto it. But if he have not only deserved no good at thy hand, but also provoked thee with wrongs and evil doings: 
Matt. vi. xxiiii. and xviij. xxxv.  even this is no just cause why thou shouldest cease both to love him & to do for him the dutiful works of love. Thou wilt say, he hath far otherwise deserved of me. But what hath the Lord deserved? Which when he commandeth thee to forgive all wherein he hath offended thee, truly he willeth the same to be imputed to himself. 
Luc. xvij. iij.  Truly, this is the only way to come to that which is utterly against the nature of man, much more is it hard for man. I mean, to love them that hate us, to recompense evil with doing good, 
Matth. v. xliiij.  to render blessings for reporches: if we remember that we must not consider the malice of men, but look upon the image of God in them, which defacing & blotting out their faults, doth with the beauty and dignity of itself allure us to embrace it.  
Therefore this Mortification shall then only take place in us, when we perform the duties of charity. But it is not he that performeth them, that only doth all the dutiful works of charity, although he leave none of them undone, but he that doth them of a sincere affection of love. For it may happen, that a man may fully perform to all men all that he oweth, so much as concerneth outward duties: and yet he may be far from the true performing of it. For you may see some that would seem very liberal, which yet do give nothing but either with pride of look, or with chorlishnesse of words they upbraid it. And we become to such wretchedness in this unhappy world, that almost no alms are given of any men, or at least of the most part of men, without reproaching. Which perverseness should not have been tolerable among the very heathen. For of Christians is somewhat more required than to show a cheerfulness in countenance, and make their doings lovely with gentleness of words. First they must take upon them the parsonage of him whom they see to need their help, and then so pity their case, as if themselves did feel and suffer it: so that they may be carried with feeling of mercy and gentleness even as they would be to help themselves. He that shall come so minded to help his brethren, will not only not defile his doings with any arrogant or upbraiding, but also neither will despise his brother to whom he doth good as one needing his help, nor tread him under foot as one bound unto him: no more than we use to reproach a sick member, for easing whereof the whole body laboureth, or to think it specially bound to the other members, because it hath drawn more help unto it than it hath recompensed. For it is thought that the common enterpartening of duties between members of one body, hath no free kind of gift, but rather that it is a payment of that which being due by the law of nature it were monstrous to deny. And by this reason it shall follow, that he may not think himself discharged that hath performed one kind of duty, as it is commonly used, that when a rich man hath given any thing of his own, he leaveth other charges to other men, as not belonging to him. But rather every man shall think thus with himself, that he is altogether debtor to his neighbours, and that he must determine none other end of using his liberality, but when ability faileth, which how large so ever it be, must be measured by the rule of charity.  
Now let us more fully declare the principal part of forsaking ourselves, which we said to have respect to God. We have said much of it already, which it were superfluous to rehearse again: it shallbe sufficient to entreat of it so far as it frameth us to quietness of mind and sufferance. First therefore in seeking the commodity or quietness of this present life, the Scripture calleth us hereunto, that resigning us and our things to the Lords will, we should yield unto him the affections of our heart to be tamed and subdued. To cou●t wealth and honours, so compass authority, to heap up riches, to gather together all such follies as serve for royalty & pomp, our lust is outrageous, and our greediness infinite. On the other side of poverty, ignobility, & base estate, we have a marvelous fear and marvelous hatred, that move us to travail by all means to eschew them. Hereby a man may see, how unquiet a mind they have, how many shifts they attempt, with what studies they weary their life, that frame their life after their own devise: to attain those things that their affection of ambition or covetousness requireth, and on the other side to escape poverty & baseness. Therefore the godly must keep this way, that they be not entangled with such snares. First let them not either desire, or hope for, or think upon any other mean of prospering, than by the blessing of the Lord: & therefore let them safely & boldly rest themselves upon it. For how so ever the flesh think itself sufficient of herself, whom she either travaileth by her own diligence, or endeavoureth with her own study, or is helped by the savour of men to the attaining of honour and wealth: yet it is certain, that all these things are nothing, & that we shall nothing prevail with wit or travail, but in so much as the Lord shall prosper both. But on the other side his only blessing findeth a way through all stops, to make all things proceed with us to a joyful and lucky end. Then how soever we may moste of all obtain any glory or wealth without it (as we daily see the wicked to get heaps of great honours and richesses) yet for as much as they upon whom resteth the curse, do feel no parcel of felicity, we can obtain nothing without his blessing that shall not turn us to evil. And it is not at all to be coveted, that maketh men more miserable.  
Therefore if we believe that all the mean of prosperous success and such as is to be wished, consists in the only blessing of God, which being absent, all kinds of misery and calamity must happen unto us: this remaineth also, that we do not greedily endeavour to wealth and honours standing upon our own finesse of wit or diligence, nor leaving to the favour of men, nor trusting upon a vain imagination of fortune, but that we alway look unto the Lord, to be led by his guiding to what so ever lot he hath provided. So first it shall come to pass, that we shall not violently rush to the catching of richesses and invading of honours, by wrong, by guile and evil crasty means, or extortion with doing injury to our neighbours, but shall only follow those fortunes that may not lead us from innocence. For who may hope for the help of God's blessing among frauds, extortions, and other subtle means of wickedness? For as God's blessing followeth no man but him that thinketh purely, & doth rightly, so it calleth back all them of whom it is desired, from crooked thoughts, and corrupt doings. Then, we shallbe bridled that we burn not with inmeasurable desire of growing rich, nor ambitiously gape for honours. For with what face may a man trust to be helped of God, to obtain those things that he desireth against his word? For God forbid that God should give the help of his blessing to that which he curseth with his own mouth. Last of all, if it succeed not according to our wish and hope, yet we shallbe restrained from impatience, and from cursing our estate what soever it be: because we know that that is to murmur against God, at whose will richesses and poverty, baseness and honours are disposed. Briefly, he that resteth himself in such sort as is aforesaid upon the blessing of God, neither will by evil subtleties hunt for those things that men are wont outrageously to covet, by which crafty means he thinketh that he shall nothing prevail: nor if any thing happen prosperously will impute if to himself, and to his own diligence endeavour or to fortune, but will assign it to God the author. But if while other men's estates do flourish, he go but slenderly forward, yea or slide backward, yet he will bear his ill fortune with greater quietness and moderation of mind, than a profane man will bear a meanly good success, which is not altogether so good as he desired: because he hath a comfort wherein he may more quietly rest, than upon the highest top of wealth and authority: because he accounteth that his things are ordered by God as is available for his salvation. So we see that David was minded, 
Ps. c.xxxi.  and yieldeth himself to be ruled by God, he declareth himself to be like to a weyned child, and that he walketh not in high things or marvelous above himself.  
And the godly minds ought to have that quietness and sufferance not only consisting in this behalf: but also it must extend to all chances whereunto our present life is subject. Therefore no man hath rightly forsaken himself, but he hath so resigned himself up wholly to the Lord, that he suffereth all the parts of his life to be governed by his will. He that is so framed in mind, what so ever happen, will neither think himself miserable, nor will with enviousness against God complain of his fortune. How necessary this affection is, shall hereby appear, if you consider to how many chances we be subject▪ diverse kinds of diseases do trouble us, sometime the pestilence cruelly reigneth, sometime we are sharply vexed with calamities of war, sometime frost or hail devouring the hope of the year bringeth barrenness, that driveth us to dearth: sometime our wife, parents, children or kinsfolks are taken away by death, our house is consumed with fire: these be the things at chancing whereof men curse their life, dearest the day of their birth, have heaven and light in execration, murmur against God, and (as they be eloquent in blasphemies) accuse him of unjustice and cruelty. But a faithful man must even in these chances behold the merciful kindness and fatherly tenderness of God. Therefore whether he see his house destroyed, his kinsfolk slain, yet he will not therefore cease to praise God, but rather will turn himself to this thought: yet the Grace of the Lord that dwelleth in my house, will not leave it desolate. Or if when his corn is blasted or bitten, or consumed with frosts, or beaten down with hail, he see famine at hand, yet he will not despeyr, nor speak hatefully of God, 
Ps. ixxix. x●ij.  but will remain in this confidence, We are yet in the lords protection, and sheep brought up in his pastures: he therefore will find us food even in extremest barrenness. Or if he be troubled with sickness, even than he will not be discouraged with bitterness of sorrow, to burst out into impatience and quarrel thus with God: but considering the righteousness & lenity in gods correction, he will call himself back to patience. Finally, what so ever shall happen, because he knoweth it ordained by the hand of God, he will take it with a well pleased and thankful mind, lest he should stubbornly resist his authority, into whose power he hath yielded himself and all his. Therefore let that foolish & most miserable comfort of the Heathen be far from a Christian man's heart, which to strengthen their minds against adversities, did impute the same to fortune, with whom they counted it ●oolish to be angry, because she was blind & unadvised, that blindly wounded both the deserving and undeseruing. For contrariwise this is the rule of godliness, that the only hand of God is the judge and governess of both fortunes, and that it runneth not forward with unadvised sudden rage, but with most orderly justice dealeth among us both good things and evil.   

The eight Chapter. ¶ Of the bearing of the cross, which is a part of the forsaking of ourselves.  
BUt a Godly mind must yet climb up hire, even to that whereunto Christ calleth his disciples, that every one take up his cross. 
Mat. xvi. ●●●●●.  For all whom the Lord hath chosen and vouchsafed to receive into his company, must prepare themselves to a hard, travailsome & unquiet life, and full of many and diverse kinds of incommodities. So it is the will of the heavenly father, to exercise them in such sort, that he may have a true proof of them that be his. Beginning at Christ, his first begotten son, he proceedeth with this order toward all his children. 
Matt. iii. xvii. ● xvii. v.  For whereas Christ was the best beloved son above the rest, and in whom the father's mind was fully pleased, yet we see how he was not tenderly & daintily handled: so that it may be truly said, that he was not only exercised with a perpetual cross so long as he dwelled in earth, but that at his life was nothing else but a kind of continual cross. The Apostle showeth the cause thereof to be, that it behoved that he should learn obedience by those things that he suffered. Why then should we privilege ourselves from that estate, whereunto it behoved Christ our head to be subject, specially sith he became subject thereunto for our cause, to show us an example of patience in himself? Therefore the Apostle saith that this is the appointed end for all the children of God, 
Ro. viij. i●.  to be fashioned like unto him. Whereupon also in hard and sharp chances, which are reckoned adversities and evils, ariseth a great comfort unto us, that we communicate with the sufferings of Christ: that as he entered out of a maze of all troubles into the heavenly glory, so we may by diverse tribulations be brought into the same glory. For so saith Paul himself, 
Act. xiv. xxii. Phil. iij. x  that when we learn the communicating of his afflictions, we do also conceive the power of his resurrection: and when we are fashioned like unto his death, we are so prepared to the fellowship of his glorious rising again. How much may this avail to assuage all the painfulness of the cross, that the more we are afflicted with adversities, so much the more surely is our fellowship with Christ confirmed? by communicating whereof, our sufferings are not only made blessed unto us, but also do much help us to the furtherance of our salvation.  
Byside that, our Lord had no need to take upon him to bear the cross, but to testify & prove his obedience to his father: but we for diverse causes, have need to lead our life under a continual cross. First (as we be naturally bend to attribute all things to our flesh) unless our weakness be showed us as it were before our eyes, we do easily esteem our own strength above due measure, & doubt not that what soever happen, it will continued unbroken & unovercomme against all hard assaults. Whereby we are carried into a foolish & vain confidence of flesh, and then trusting thereupon, we stubbornly wax proud against God himself, as though our own powers without his grace did suffice us. This arrogancy he can no way better beat down, than when he proveth unto us, by experience not only how feeble, but also how frail we be. Therefore he afflicteth us either with shame, or poverty, or loss of children, or sickness, or other calamities, which we being unable to bear in respect of ourselves, do by and by sink down under them. Being so humbled, we learn to call upon his strength, which only maketh us to stand upright under the heavy burden of afflictions. Yea the most holy, how well so ever they know that they stand by the grace of God and not by their own force, yet are to much assured of their own strength and constancy, unless by the trial of the cross, he bring them into a more inward knowledge of themselves. The slothfulness crept into David: 
Ps. thirty. vi●  I said in my rest, I shall never be moved. Lord, thou hadst established in thy good pleasure a strength to my hill, thou hiddest away thy face, I was stricken. For he confesseth that with sluggishness in prosperity his senses were dulled, that not regarding the grace of God, upon which he should have hanged, he leaned unto himself, to promise himself perpetual continuance. If this chanced to so great a Prophet: which of us ought not to be fearful, that we may be heedful? Therefore whereas in prosperity they flatter themselves with opinion of a greater constancy and patience, when they are once humbled with adversity, they learn that their former opinion was but hypocrisy. The faithful (I say) being admonished by such examples of their diseases, do thereby profit to humility, that being unclothed of the wrongful confidence of the flesh, they may resort to the grace of God. And where they are once come to his grace, they feel the presence of God's strength, wherein is abundantly sufficient succour ●or them.  
And this is it that Paul teacheth, that by troubles is engendered patience, 
Ro. u.iij.  by patience proof. For whereas God hath promised the faithful that he will be present with them in troubles, they feel the same to be true, when they stand patiently, being upholden by his hand, which by their own strength they were not able to do. Patience therefore bringeth a proof by experience to the holy ones, that God when need requireth, will in deed perform the help that he hath promised. And thereby also their hope is confirmed: for asmuch as it were to much unthankfulness not to look for in time to come, the same truth of God that they had already by experience proved to be constant and sure. We see now how many good things do come unto us in one knot by the cross. For, overthrowing the opinion that we falsely presume of our own strength, and disclosing our hypocrisy that delighteth us, it shaketh away the hurtful confidence of the flesh, and teacheth us being so humbled, to rest upon God only, by which it cometh to pass, that we neither be oppressed nor fall down. And after victory followeth hope, in so much as the Lord in performing that which he hath promised, stablisheth the credit of his truth for time to come. Truly, although there were no more reasons but these, it appeareth how much the exercise of the cross is necessary for us. For it is a matter of no small importance, to have the blind love of thyself wiped away, that thou mayst well know thine own weakness. To feel thine own weakness, that thou mayest learn to distrust thyself: to distrust thyself, that thou mayst remove thy confidence from thyself unto God: to rest with confidence of heart upon God, that being upholden by his help, thou mayst continue unovercomme to the last end: to stand fast by his grace, that thou mayest understand that he is true in his promises: to know by proof the truth of his promises, that thy hope may be strengthened thereby.  
The Lord hath also an other end of afflicting his, to try their patience, and instruct us to obedience. Not that they can use any obedience toward him, other than the same that he giveth them: but so it pleaseth him by open examples to make approved by witnesses, and to set forth the graces that he hath bestowed upon his holy ones, that they should not lie idly hid within them. And therefore in bringing forth into open show the strength of sufferance and constancy, wherewith he hath furnished his servants, it is said that he trieth their patience. And from hence came these sayings: that God tempted Abraham, and had proof of his godliness, 
Gen. xij.j.  by this that he refused not to offer up in sacrifice his own and only son. Therefore Peter teacheth, that our faith is so proved in troubles, 
〈◊〉. seven  as gold is tried in a furnace: And who can say that it is not expedient, that the most noble gift of patience, which a faithful man hath received of his God, should be brought forth into use, that it may be made certainly known and manifest? For otherwise men will not esteem it as it is worthy. Now if God himself doth rightfully when he ministereth matter to stir up the virtues that he hath given to his faithful, that they should not lie hidden, yea lie unprofitable and perish: then is there good reason of the afflictions of the holy ones, without which there patience should be nothing. I say also that by the cross they are instructed to obedience, because they are so taught to live not after their own wish, but after the will of God. Truly if all things should flow unto them after their own mind, they would not know what it were to follow God. 
De uit● bed a●a cap. 15.  And Seneca rehearseth that this was an old Proverb, when they exhorted any man to suffer adversities, Follow God. By which they declared, that then only men truly entered under the yoke of God, when he yielded his hand and back to God's correction. Now if it be most righteous, that we should show ourselves in all things obedient to the heavenvly father, than we ought not to refuse, that he should by all means accustom us to yield obedience unto him.  
But yet we perceive not how necessary this obedience is for us, unless we do also consider, how wanton our flesh is to shake of the yoke of God, so soon as it hath been but a little while daintily and tenderly handled. The same happeneth unto it, that chanceth to stubborn horses, which if they be a few days pampered idly, they can not afterward for fierceness be tamed, neither do know their rider, to whose government they somewhat before obeyed. 
Deu. xxxii● xv.  And this is continual in us that God complaineth to have been in the people of Israel, that being well fed and covered with fatness, we kick against him that fed and nourished us. The liberality of God should in deed have alured us to consider and love his goodness, but for asmuch as our evil nature is such, that we are alway corrupted with his tender usage, it is more than necessary for us, to be restrained by some discipline, that we run not outrageously into such a stubborn wantonnese. So, that we should not grow fierce with unmeasurable abundance of richesse, that we should not wax proud being lifted up with honours, that we should not become insolent, being puffed up with other good gifts, either of the soul, body or fortune, the lord himself, as he foreseeth it to be expedient, preventeth it, and with the remedy of the cross subdueth and bridleth the fierceness of our flesh, & that diverse ways, so much as is healthful for every man. For all are not a like sick of all one diseases, or do a like need of hard healing. And thereupon is to be seen how some are exercised with one kind of cross, and some with an other. But whereas the heavenly Physician handleth some more gently, and purgeth some with sharper remedies, when he meaneth to provide for the health of all: yet he leaveth none free or untouched, because he knoweth all without exception to be diseased.  
Moreover▪ the most merciful father needeth not only to prevent our weakness, but many times to correct our passed offences. Therefore so oft as we be afflicted, the remembrance of our forepast 〈◊〉 ought by and by to enter into our mind: so without doubt we shall find that we have done somewhat worthy of chastisement. Yet we ought not chiefly to ground our exhortation to patience upon the acknowleging of sin. For the Scripture ministereth us a far better consideration, 
i Cor. xi. viij.  when it saith, that the Lord correcteth us with adversities, that we should not be damned with this world. Therefore we ought even in the very sharpness of tribulations to acknowledge the kindness & goodness of our father toward us, for as much as even then he cesseth not to further our salvation. For he doth afflict, not to destroy or kill us, but rather to deliver us from the damnation of the world. That thought shall lead us to that, which the Scripture teacheth in an other place: 
Pro. iij. xi.  My son, refuse not the lords correction, nor be weary when thou shalt be rebuked of him. For whom the Lord loveth, he correcteth, and embraceth him as a father doth his child. When we know his rod to be the rod of a father, is it not our duty rather to show ourselves obedient children and willing to learn, than with obstinaty to do like desperate men, that are hardened with evil doings? The Lord loseth us, unless he call us back by correction when we are fallen away from him: so that the author of the Epistle to the Hebrews rightly saith that we are bastards, 
Hebr. xij. viij.  and not children if we be out of correction. Therefore we are most froward, if we can not suffer him when he declareth his good will & the care that he hath for our salvation. This the Scripture teacheth to be the difference between the unbelievers & the faithful, that the unbelievers as the bond slaves of a rooted & hardened wickedness, are made the worse & more obstinate with whipping: the faithful, like children having an honest freedom of nature, do thereby profit to repentance. Now must thou choose of whether number thou wilt be. But because I have spoken of this matter in an other place, I am content to touch it briefly, & so will make an end.  
Moreover it is a singular comfort, when we suffer persecution for righteousness. For than we ought to think, how great an honour God vouchsafeth to grant us, that he so garnisheth us with the peculiar mark of his soldiers. I mean that they suffer persecution for righteousness, not only that suffer for defence of the Gospel, but also that are troubled for any defence of righteousness. Whether therefore in maineteyning the truth of God against the lies of Satan, or in taking in hand the defence of good m●n and innocentes against the wrongs of the wicked, we be driven to run into the displeasure & hatred of the world, whereby our life or goods, or estimation may come in danger: let it not be grievous or loathsome unto us to employ ourselves for god, or let us not think ourselves miserable in those things in which he hath with his own mouth pronounced us blessed. 
Mat. u.x.  Poverty in deed, if it be considered in itself, is miserable: likewise banishment, contemptious estate, prisonment, shame: Finally, death is the uttermost of all calamities. But when the favour of our God breatheth upon us, there is none of all these things, but it turneth to our felicity. Therefore let us rather be content with the testimony of Christ, than with the false estimation of the flesh. So shall it come to pass, that we shall rejoice as the Apostles did, when God shall account us worthy to suffer reproach for his name. For why? If we being innocent, & knowing ourselves clear in our conscience, are by the nougthy dealing of wicked men spoiled of our goods: we are in deed brought to poverty thereby among men, but so richesses do truly grow unto us in heaven before God. If we be thrust out of our houses, we are the more inwardly received into the household of God. If we be vexed and despised, we take so much the deeper roots in Christ. If we be noted with reproaches and shame, we are in so much the more honourable place in the kingdom of God. If we be slain, so is the entry made open for us unto blessed life. Let us be ashamed to esteem less these things, upon which the Lord hath set so great a price, than shadowysh and fickle enticing pleasures of present life.  
Scythe therefore the Scripture doth with these and like admonitions give sufficient comfort for the shames or calamities, that we suffer for defence of righteousness, we are to much unthankful if we do not gladly and cheerfully receive them at the lords hand: specially sith this is the kind of cross, most properly belonging to the faithful, 
i Pet. iiii. xii.  whereby Christ will be glorified in us. As also Peter teacheth. But it is more grievous to gentle natures to suffer shame than a hundred deaths: 
i Tim. iiii x.  therefore Paul expressly admonisheth that we shall not only suffer persecutions, but also reproaches, because we trust in the living God. As in an other place he teacheth us after his example to walk through slander and good report. 
two. Cor. vi. viii.  Yet there is not required of us such a cheerfulness as may take away all feeling of bitterness and sorrow, or else the patience of the holy ones in the cross were no patience, unless they should be both tormented with sorrow & vexed with grief. If there were no hardiness in poverty, no pain in sickness, no grief in shame, no horror in death, what valiantness or temperance were it to bear them indifferently? But when every one of these doth with the natural bitterness thereof bit the hearts of us all, herein doth the valiantness of a faithful man show itself, if being assayed with the feeling of such bitterness, how grievously so ever he be troubled with it, yet with valiantly resisting he overcometh it, his patience uttereth itself herein, if being sharply provoked, he is yet so bridled with the fear of God, that he bursteth not out into any distemper. His cheerfulness appeareth herein, if being wounded with sadness and sorrow, he resteth upon the spiritual comfort of God.  
This conflict, which the faithful do sustain against the natural feeling of sorrow, while they study for patience and temperance, Paul hath very well described in these words. 
two. Cor. iiii, viii.  We are put to distress in all things, but we are not made sorrowful: we labour, but we are not left destitute: we suffer persecution, but we are not forsaken in it: we are thrown down, but we perish not. You see how to bear the cross patiently, is not to be altogether astonished and without all feeling of sorrow. As the stoics in old time did foolishly describe a valiant hearted man, to be such a one as putting of all nature of man, was a like moved in prosperity and in adversity, in sorrowful and joyful state, yea such a one as like a stone was mo●ed with nothing. And what have they profited with this high wisdom? Forsooth they have painted out such an image of wisdom as never was found, and never can hereafter be among men: But rather while they coveted to have to exact and precise a patience, they have taken away all the use of patience out of man's life. And at this day also among Christians there are new stoics, that reckon it a fault not only to groan and w●pe, but also to be sad and careful. But these strange conclusions do commonly proceed from idle men, which busieng themselves rather in speculation than doing, can do nothing but breed us such new found doctrines. But we have nothing to do with that stony Philosophy, which our master and Lord hath condemned not only by his word but also by his example. For he mourned and wept both at his own and other men's adversities. 
joh. xvii. xx.  The world (saith he) shall rejoice, but you shall mourn and weep. And because no man should find fault therewith, by his open proclamation, he hath pronounced them blessed that mourn. 
Matth. v. iiij. Luc. xxii. xliiij.  And no marvel. For if all weeping be blamed, what shall we judge of the Lord himself, out of whose body dropped bloody tears? If every fear be noted of infidelity, what shall we judge of that quaking fear, wherewith we read that he was not slenderly stricken. If all sadness be misliked, how shall we like this, that he confesseth his soul to be sad even to the death?  
This I thought good to speak to this end, to call godly minds from despear: that they should not therefore altogether forsake the study of patience, because they can not put of the natural affection of sorrow: which must needs happen to them, that make of patience a senseless dullness, and of a valiant and constant man, a stock. For the Scripture giveth to the holy ones the praise of patience, when they are so troubled with hardness of adversities, that yet they be not overcome nor thrown down with it: when they be so pricked with bitterness, that they be also delighted with spiritual joy: when they be so distressed with grief, that yet they receive courage again being cheered with the comfort of God. Yet in the mean time that repugnancy abideth still in their hearts, that natural sense escheweth and dreadeth those things that it knoweth to be against it: but the affection of godliness travaileth even through all those difficulties to the obeyeng of Gods will. This repugnancy the Lord expressed when he said thus to Peter: 
Ih. xxi.x.  When thou waste young thou didst gird thyself, & didst walk whether thou wouldest: But when thou art old, an other shall gird thee and lead thee whither thou shalt not be willing. Neither is it likely that Peter, when the time came that he must glorify God by his death, was drawn unwillingly and resisting unto it. Else his martyrdom should have but small praise. But how so ever he did with great cheerfulness of heart obey the ordinance of God, yet because he had not put of the nature of man, he was doubly strained with two sorts of wills. For when he did by himself consider the bloudly death that he should suffer, being stricken with horror thereof, he would gladly have escaped it. On the other side, when it came in his mind, that he was called unto it by the commandment of God, than conquering and treading down fear, he gladly, yea and cheerfully took it upon him. This therefore we must endeavour if we will be the Disciples of Christ, that our minds be inwardly filled with so great a reverence and obedience to God, as may tame and subdue to his ordinance all contrary affections. So shall it come to pass, that with whatsoever kind of cross we be vexed, even in the greatest anguishes of mind, we shall constantly keep patience. For adversities shall have their sharpness, wherewith we shallbe bitten: so when we are afflicted with sickness, we shall both groan and be disquieted & desire health: so being pressed with poverty, we shallbe pricked with the swings of carefulness and sorrow: so shall we be stricken with grief of shame, contempt and injury: so shall we yield due tears to nature at the burial of our friends: but this always shallbe the conclusion, But the lord willed so. therefore let us follow his will. Yea even in the midst of the prickings of sorrow, in the midst of mourning and tears, this thought must needs come between, to incline our heart to take cheerfully the very same things, by reason whereof it is so moved.  
But for asmuch as we have taken the chief cause of bearing the cross, out of the consideration of the will of God, we must in few words define what difference is between Philosophical & Christian patience. Truly very few of the Philosophers climbed to so high a reason, to understand that the hand of God doth exercise us by afflictions, and to think that God is in this behalf to be obeyed. But they bring no other reason, but because we must so do of necessity. What is this else, but to say that thou must yield unto God, because thou shalt travail in vain to wrestle against him? For if we obey God only because we so must of necessity: then if we might escape we would cease to obey. But the Scripture biddeth us to consider a far other thing in the will of God, that is to say, first justice and equity, than the care of our salvation. These therefore be the Christian exhortations to patience, whether poverty, or banishment, or prisonment, or shame, or sickness, or loss of parents, or children, or any other like thing do grieve us, we must think that none of these things doth happen, but by the will & providence of God, and that he doth nothing but by most just order: For why? do not one innumerable & daily offences deserve to be chastised more sharply, and with more grievous correction, than such as the merciful kindness of God layeth upon us? Is it not most great equity that our flesh be tamed, & as it were made acquainted with the yoke, that she do not wanton grow wild according to her nature? Is not the righteousness & truth of God worthy, that we should take pain for it? But if there appear an undoubted righteousness in our afflictions, we can not without unrighteousness either murmur or wrestle against it. We hear not now that cold song: We must give place, because we so must of necessity, but we hear a lively lesson & full of effectualness: We must obey, because it is unlawful to resist: we must suffer patiently, because impatience is a stubborness against the righteousness of God. But now, because that thing only is worthy to be loved of us, which we know to be to our safety and benefit, the good father doth this way also comfort us, when he affirmeth that even in this that he afflicteth us with the cross, he provideth for our safety. But if it be certain that troubles are healthful for us, why should we not receive them with a thankful and well pleased mind? Therefore in patiently suffering them, we do not forcibly yield to necessity, but quietly agree to our own benefit. These thoughts (I say) do make that how much our minds are grieved in the cross with natural feeling of bitterness, so much they be cheered with spiritual gladness. Whereupon also followeth thanks giving, which can not be without joy. But if the praise of the Lord & thanks giving proceedeth of nothing but of a cheerful & joyful heart, & there is nothing that ought to interrupt the same praising of God and thanksgiving in us: hereby appeareth how necessary it is that the bitterness of the cross be tempered with spiritual joy.   

The ix Chapter. ¶ Of the meditation of the life to come.  
BUt with what so ever kind of trouble we be distressed, we must alway look to this end, to use ourselves to the contempt of this present life, & thereby be stirred to the meditation of the life to come. For, because God knoweth well how much we be by nature inclined to the beastly love of this world, he useth a most fit mean to draw us back, and to shake of our sluggishness, that we should not stick to fast in that love. There is none of us that desireth not to seem to aspire & endeavour all their life long to heavenvly immortality. For we are ashamed to excel brute beasts in nothing: whose state should be nothing inferior to ours, unless there remain to us a hope of eternity after death. But if you examine the devices, studies & doings of every man, you shall find nothing therein but earth. Hereupon groweth that senselessness, that our mind being dazzled with vain glistering of richesse, power & honours, is so dulled that it can not see far. Our heart also being possessed with covetousness, ambition & lust, is so weighed down, that it can not rise up hire. Finally all our soul entangled with enticements of the flesh, seeketh her felicity in earth. The Lord, to remedy this evil, doth with continual examples of miseries teach this of the vanity of this present life. Therefore that they should not promise themselves in this life a sound & quiet peace, he suffereth them to be many times disquieted & troubled either with wars, or uproars, or robberies, or other injuries. That they should not with to much greediness, gape for frail & transitory richesses, or rest in the richesse that they already possess, sometime with banishment, sometime with barrenness of the earth, sometime with fire, sometime by other means he bringeth than to poverty, or at least holdeth them in measure. That they should not with to much ease take pleasure in the benefits of marriage, he either maketh them to be vexed with the frowardness of their wives, or plucketh them down with ill children, or punisheth them with want of issue. But if in all these things he tenderly beareth with them, yet lest they should either swell with foolish glory, or inmeasurably rejoice with vain confidence, he doth by diseases & dangers set before their eyes, how unstable & vanishing be all the goods that are subject to mortality. Then only therefore we rightly profit in the discipline of the cross when we learn that this life, when it is considered in itself, is unquiet, troublesome & innumerable ways miserable, & in no point fully blessed: & that all those that are reckoned the good things thereof are uncertain, fickle, vain, & corrupted with many evils mixed with them. And hereupon we do determine, that here is nothing to be sought or hoped for but strife: and that when we think of our crown, than we must lift up our eyes to heaven. For thus we must believe. That our mind is never truly raised to the desire and meditation of the life to come, unless it have first conceived a contempt of this present life.  
For between these two there is no mean, the earth must either become vile in our sight, or hold us bound with intemperate love of it. Therefore if we have any care of eternity, we must diligently endeavour to lose ourselves from these fetters. Now because this present life hath many flattering pleasures wherewith to allure us, a great show of pleasantness, grace, & sweetness, wherewith to delight us: it is much behoveful for us to be now and then called away, that we be not bewitched with such allurements. For what, I pray you, would be done if we did here enjoy a continual concourse of good things & felicity, sith we can not with continual spurs of evils be sufficiently awaked to consider the misery thereof? Not only the learned do know, but also the common people have no Proverb more common than this, that man's life is like a smoke or shadow: and because they saw it to be a thing very profitable to be known, they have set it out with many notable sentences. But there is nothing that we do either more negligently consider, or less remember. For we go about all things, as though we would frame to ourselves an immortality in earth. If there be a corpse carried to burial, or if we walk among graves, then, because there is an image of death before our eyes, I grant we do marvelously well discourse like Philosophers upon the vanity of this life. Albeit we do not that continually, for many times all these things do nothing move us. But when it happeneth, our Philosophy lasteth but a while, which so soon as we turn our backs, wanisheth away, & leaveth no step at all of remembrance behind it: finally it passeth away as a clapping of hands upon a stage at any pleasant sight. And we forgetting not only death, but also that we be subject to death, as though we had never heard any report thereof, fall to a careless assuredness of earthly immortality. If any man in the mean time tell us of the Proverb, that man is a creature of a days continuance, we grant it in deed: but so heedelesly, that still the thought of everlasting continuance resteth in our mind. Who therefore can deny, that it is a great profit to us all, not only to be admonished in words, but by all the examples of experience that may be to be convinced of the miserable estate of earthly life: for asmuch as even when we are convinced, we scarcely cease to stand amazed with perverse & foolish admiration of it, as though it contained the uttermost end of good things. But if it be necessary that God instruct us, it is our duty likewise on our behalues, to hearken to him when he calleth & awaketh our dullness, that despising the world we may with all our hearts endeavour to the meditation of the life to come.  
But let the faithful accustom themselves to such a despising of present life, as may neither engender a hatred thereof, nor any unthankfulness toward God. For this life, howsoever it is full of infinite miseries, is yet worthily reckoned among the not slender blessings of God. Therefore if we acknowledge no benefit of God in it, we are gilry of no small unthankfulness toward God himself. But specially it ought to be to the faithful a testimony of God's good will, for asmuch as it is wholly directed to the furtherance of their salvation. For before that he openly deliver unto us the inheritance of eternal glory, his will is to show himself a Father unto us by smaller examples: and these be the benefits that are daily bestowed upon us. Scythe therefore this life serveth us to understand the goodness of God, shall we disdain it as though it had not a crumb of goodness in it? We must therefore put on this feeling and affection, to reckon it among the gifts of goodness that are not to be refused. For though there wanted testimonies of Scripture, of which there are both many and most evident, very nature itself doth exhort us to give thanks to the Lord, for that he hath brought us into the light of it, that he granteth us the use of it, that he giveth us all necessary succours for the preservation of it. And this is a much greater reason, if we consider that we are in it after a certain manner prepared to the glory of the heavenly kingdom. For so the Lord hath ordained that they which in time to come shallbe crowned in heaven, must fight certain battles in earth, that they should not triumph, till they had overcome the hard adventures of the battle, & obtained the victory. Then an other reason is, that we do by diverse benefits begin therein to taste the sweetness of God's liberality, that our hope & desire should be whetted to long for the revelling thereof. When this is determined, that it is a gift of God's clemency that we live this earthly life, for which as we be bound unto him, so we ought to be mindful and thankful: them we shall in fit order come to consider the most miserable estate thereof, to this end that we may be delivered from to much greediness of it, whereunto as I have before said, we are of ourselves naturally inclined.  
Now what so ever is taken from the wrongful desire of this life, aught to be added to the desire of a better life. I grant in deed that they thought truly, that thought it best not to be borne, & the next, to die quickly. For what could they being destitute of the light of God and true religion, see therein but unhappy and miserable? And they did not without reason, that mourned and wept at the births of their friends, and solemnly rejoiced at their burials, but they did it without profit, because being without the right doctrine of faith, they did not see how that may turn to good to the godly, which is of itself neither blessed nor to be desired: and so they ended their judgement with desperation. Let this therefore be the mark of the faithful in judging of mortal life, that when they understand it to be of itself nothing but misery, they may resort wholly the more freshly & readily to the eternal life to come. When we come to this comparison, than this present life may not only be safely neglected, but also utterly despised and loathed in comparison of the other. For if heaven be our country, what is the earth else but a place of banishment? If the departing out of the world be an entering into life, what is the world but a grave? to abide in it, what is it else but to be drowned in death? If to be delivered from the body is to be set in perfect liberty, what is the body else but a prison? If to enjoy the presence of God is the highest sum of felicity, is it not miserable to lack it? But till we be escaped out of the world, 
two. Cor. v. vi.  we wander abroad from the Lord. Therefore if the earthly life be compared with the heavenly life, doubtless it ought to be despised & trodden under foot. But it is never to be hated, but in respect that it holdeth us in subjection to sin, & yet that hatred is not properly to be laid upon our life. But how so ever it be, yet we must be so moved either with weariness or hatred of it, that desiring the end of it, we may be also ready at the will of the Lord to abide in it: so that our weariness may be far from all grudging and impatience. For it is like a place in battle array, wherein the Lord hath placed us, which we ought to keep till he call us away. 
Rom. seven. xxiiii.  Paul in deed lamenteth his state that he is holden bond in the bonds of the body longer than he wished, and sigheth with fervent desire of his redemption: nevertheless to obey the commandment of the Lord, he professed himself ready to both, 
Philip. i. xxiii.  because he acknowledgeth himself to owe this unto God, to glorify his name, either by death or life: and that it is in God to determine what is most expedient for his glory. Therefore if we must live and die to the Lord, let us leave to his will the time of our life and death: but so that we be still fervent in desire of death, and be continually occupied in meditation thereof, and despise this life in comparison of the immortality to come, and wish to forsake it when it shall please the Lord, because of the bondage of sin.  
But this is monstrous, that in stead of that desire of death, many that boast themselves to be Christians, are so afraid of it, that they tremble at every mention of it, as of a thing betokening unluckily and unhappy. Truly it is no marvel, if natural seize in us do quake for fear when we hear of the dissolving of us. But this is in no wise tolerable, that there be not in a Christian man's breast the light of godliness, that should with greater comfort overcome and suppress that fear, how great soever it be. For if we consider that this unsteadfast, faulty, corruptible, frail, withering, and rotten tabernacle of our body, is therefore dissolved, that it may afterward be restored again into a steadfast, perfect, uncorruptible and heavenly glory: shall not faith compel us fervently to desire that which nature feareth? If we consider that by death we are called home out of banishment, to inhabit our country, yea a heavenly country, shall we obtain no comfort there by? But there is nothing that desireth not to abide continually. I grant, & therefore I affirm, that we ought to look unto the immortality to come, where we may attain a steadfast state that no where appeareth in earth. 
two. Cor. v. i  For Paul doth very well teach, that the faithful aught to go cheerfully to death: not because they would be unclothed, but because they desire to be newly clothed. Shall brute beasts, yea and lifeless creatures, even stocks and stones, 
Rom. viii. nineteen.  knowing their present vanity, be earnestly bend to looking for the last day of the resurrection, that they may with the children of God be delivered from vanity, and shall we that are endued with the light of wit, and above wit enlightened with the spirit of God, when it standeth upon our being, not lift up our minds beyond this rottenness of earth? But it pertaineth not to my present purpose, nor to this place, to speak against this perverseness. And in the beginning I have already professed, that I would not here take upon me the large handling of common places. I would counsel such fearful minds, to read Cyprians book of Mortality, unless they were meet to be sent to the Philosophers, that they may begin to be ashamed when they see the contempt of death that those do show. But this let us hold for certainly determined, that no man hath well profited in Christ's school, but he that doth joyfully look for the day both of death and of the last resurrection. For both Paul describeth all the faithful by this mark, 
.  & also it is common in the Scripture, to call us thither as oft as it will set forth a ground of perfect gladness. 
.  Rejoice (saith the Lord) and lift up ●our heads, for your redemption cometh near at hand. Is it reasonable, I pray you, that the thing which he willed to be of so great force to raise up joy & cheerfulness in us, should breed nothing but sorrow and discouragement? If it be so, why do we still boast of him as our Schoolmaster? Let us therefore get a sounder mind, and howsoever the blind and senseless desire of the flesh do strive against it, let us not doubt to wish for the coming of the Lord, not only with wishing, but also with groaning and sighing, as a thing most happy of all other. For he shall come a redeemer to us, to draw us out of this infinite gulf of evils and miseries, and to lead us into that blessed inheritance of his life and glory.  
This is certainly true: all the nation of the faithful, so long as they dwell in earth, 
Ro. viii. xx●vi. i Cor. xu.xix.  must be as sheep appointed to slaughter, that they mate be fashioned like Christ their head. Therefore they were in most lamentable case, unless they had their mind raised up into heaven, & surmounted all that is in the world, and passed over the present face of things. Contrariwise, when they have once lifted their heads above all earthly things, although they see the wealth and honours of the wicked storyshing, if they see them enjoying quiet peace if they see them proud in gorgeousness and sumptuousness of all things, if they see them to stowe in plentiful store of all delights, by side that if they be spoiled by their wickedness, if they sustain reproachful dealings at their pride, if they be rob by their covetousness, if they be vexed by any other outrage of theirs: they will easily uphold themselves in such adversities. For that day shallbe before their eyes, 
Esa. xxv. xvii. Revel. seven. xvii.  when the Lord shall receive his faithful into the quiet of his kingdom, when he shall wipe all tears from their eyes, when he shall cloth them with the rob of glory & gladness, when he shall feed them with the unspeakable sweetness of his dainties, when he shall advance them to the fellowship of his high estate: ynally when he shall vouchsafe to enterparten his felicity with them. But these wicked ones that have flourished in the earth, he shall throw into extreme shame, he shall change their delights into torments, their laughing and mirth into weeping and gnashing of teeth, he shall disquiet their peace with terrible torment of conscience, he shall punish their daintiness with unquenchable fire, & shall put their heads in subjection to those godly men, whose patience they have abused. 
i Thes. i. vi.  For this is righteousness (as Paul testifieth) to give release to the miserable & to them that are unjustly afflicted, and to render affliction to the wicked that do afflict the godly, when the Lord jesus shall be revealed from heaven. This truly is our only comfort, which if it be taken away, we must of necessity either despair, or flatteringly delight ourselves with the vain comforts of the world to our own destruction. 
Ps. lxxiii.  For even the Prophet confesseth that his feet stagged, when he tarried to long upon considering the present prosperity of the wicked: and that he could not otherwise stand steadfast, but when he entered into the sanctuary of God, and bended his eyes to the last end of the godly and the wicked. To conclude in one word, then only the cross of Christ triumpheth in the hearts of the faithful upon the Devil, flesh, sin & the wicked, when our eyes are turned to the power of the resurrection.   

The tenth Chapter. ¶ How we ought to use this present life, and the helps thereof.  
BY such introductions the Scripture doth also well inform us what is the right use of earthily benefits: which is a thing not to be neglected in framing an order of life. For if we must live, we must also use the necessary helps of life: neither can we eschew even those things that seem rather to serve for delight than for necessity. Therefore we must keep a measure, that we may use them with a pure conscience, either for necessity or for delight. That measure the Lord appointeth by his word, when he teacheth that this life is to them that be his, a certain journey through a strange country, by which they travail toward the kingdom of heaven. If we must but pass through the earth, doubtless we ought so far to use the good things of the earth, as they may rather further than hinder our journey. Therefore Paul doth not unprofitably counsel us so to use this world, as though we used it not: and to buy possessions with such a mind as they use to be sold. But because this place is slippery, and so slope on both sides, that it quickly maketh us to fall, let us labour to fasten our foot there, where we may stand safely. For there have been some, that otherwise were good and holy men, which when they same intemperance and riot continually to range with unbridled lust, unless it be sharply restrained, & were desirous to corret so great a mischief, they could find none other way, but suffered man to use the benefits of the earth, so far as necessity required. This was in deed a Godly counsel, but they weet to severe. For (which is a very perilous thing) they did put straighter bonds upon consciences, than those wherewith they were bound by the word of God. And they expound necessity, to abstain from all things which a man may be without. And so by their opinion, a man might scarcely take any more food than bread & water. And some be yet more severe: as it is red of Crates the Theban, that did thrawe his goods into the sea, because if they were not destroyed, he thought that he should be destroyed by them. Many at this day, while they seek a pretence, whereby the intemperance of the flesh in use of outward things may be excused, and while they go about to prepare a way for the flesh raging in wantonness, do take that as a thing confessed, which I do not grant them, that this liberty is not to be restrained with any limitation of measure, but that it is to be left to every man's conscience to use as much as he seeth to be lawful for him. Truly I confess, that consciences neither ought nor can in this point be bound by certain and precise forms of laws. But for as much as the Scripture teacheth general rules of lawful use, we must surely measure the use according to these rules  
Let this be a principle: that the use of God's gifts swerveth not out of the way, when it is referred to that end, whereunto the author him self hath created and appointed them for us, for as much as he hath created them for our good and not for our hurt. Therefore no man can keep a righter way, than he that shall diligently look unto this end. Now if we consider to what end he hath created meats, we shall find that he meant to make provision not only for necessity but also for delight & pleasure. So in apparel, beside necessity he appointed an other end, which is comeliness & honesty. In herbs, trees, and fruits, beside diverse profitable uses, there is also a pleasantness of sight, & sweetness of smell. For if this were not true, the Prophet would not reckon among the benefits of God that wine maketh glad the heart of man, 
Psa. c. iiii.xv.  & that oil maketh his face to shine: the Scripture would not each-where, to set fourth his liberality, rehearse that he hath given all such things to men. And the very natural qualities of things do sufficiently show, to what end and how far we may use them. Shall the Lord have set in flowers so great a beauty, as presenteth itself to our eyes: shall he have given so great a sweetness of savour as naturally floweth into our smelling: and shall it be unlawful either for our eyes to take the use of that beauty, or for our smelling to feel that sweetness of savour? what? Hath he not so made difference of colours, that he hath made some more acceptable than other? what? Hath he not given to gold and silver, to ivory & marble, a special grace whereby they might be made more precious than other metals or stones? Finally hath he not made many things commendable unto us without necessary use?  
Therefore away with that unnatural Philosophy, which in granting us of the creatures no use but for necessity, not only doth niggardly bereave us of the lawful use of God's liberality, but also can not take place, unless it first have spoiled man of all his senses & made him a blok. But on the other side we must with no less diligence provide a stay for the lust of the flesh, which if it be not brought into order, overfloweth without measure: & it hath (as I have said) defenders of it, which under pretence of allowed liberty do grant unto it all things. First there is one bridle put in the mouth of it, if this be determined, that all things are created for us to this end, that we should know the author of them, and give him thanks for his tender kindness toward us. Where is thy thanks giving, if thou so gluttonously fill thyself with dainty meats or with wine, that thou either be made senseless, or unfit to do the duties of godliness and of thy calling? Where is the reknowledging of God, if thy flesh by to great abundance boiling in filthy lust, doth with her uncleanness infect thy mind, that thou canst not see any thing that is right or honest? In apparel, where is thankfulness to God, if with costly gorgeousness thereof we both fall in admiration of ourselves and disdain other? If with the trymnesse and cleanliness of it, we prepare ourselves to unchastity? Where is the reknowledging of God, if our mind be fixed upon the gayness of our apparel? For many so give all their senses to bodily delights, that the mind lieth overwhelmed. Many are so delighted with marble, gold, and paintings, that they become as it were men made of marble, that they be as it were turned into metals, and be like unto painted Images. The smell of the kitchen, or sweetness of ●auours so dulleth some, that they can smell nothing that is spiritual. And the same is also to be seen in the rest. Therefore it is certain that hereby the licentiousness of abusing is somewhat restrained, and that rule of Paul confirmed, 
Rom. xiii. x●iii.  that we be not to careful of the flesh, for the lusts thereof, to which if we grant to much, they boil out above measure and temper.  
But there is no surer nor readier way than that which is made us by the contempt of this present life, and the meditation of heavenly immortality. For thereupon follow two rules: the one, that they which use this world, 
i Cor. vi●▪ iii.  should be so minded as though they used it not, they that marry wives as though they did not marry: they that buy as though they did not buy, as Paul teacheth. The other, that they should learn as well to bear poverty, quietly & patiently, as abundance moderately. He that biddeth thee to use this world as though thou didst not use it, doth cut away not only the intemperance of gluttony in meat & drink, & to much daintiness, sumptuousness, pride, haughtiness, & niceness, in fare, bylding● & apparel, but also all care & affection that may either withdraw thee or hinder thee from thinking of the heavenvly life, or from study to garnish thy soul. But this was long ago truly said of Cato: that there is great carefulness of trimming our body, & great carelessness of virtue. And it is an old proverb that they which are much busied in care of their body are commonly careless of their soul. Therefore, although the liberty of the faithful in outward things is not to be restrained to a certain form, yet truly it must be subject to this law, to bear very little with their own affections, but contrariwise still call upon themselves with continually bend mind, to cut of all show of superfluous plenty, much more to restrain riotous excess, and to take diligent heed, that they do not of helps make to themselves hinderances.  
The other rule shallbe, that they that have but small and slender richesse, may learn to lack patiently, that they be not carefully moved with immeasurable desire of them: which patience they that keep, ha●●e not a little profited in the lords school: as he that hath not at least somewhat profited in this behalf, can scarcely have any thing whereby ●o prove himself the scholar of Christ. For beside this that the most part of other vices do accompany the desire of earthly things, he that beareth poverty impatiently, doth for the most part bewray the contrary disease in abundance. I mean hereby that he which willbe ashamed of a poor cote, willbe proud of a costly cote: he that will not be content with a hungry supper, will be disquieted with desire of a deintier, and would also intemperately abuse those dainties if he had them: he that hardly and unquietly beareth a private & base estate, will not abstain from pride if he climb to honours. 
Phil. iiii. xij.  Therefore let all them that have an unfeigned zeal of Godliness, endeavour to learn by the Apostles example, to be full and hungry, to have store and suffer want. The Scripture hath also a third rule, whereby it tempereth the use of earthly things, of which we have spoken somewhat when we entreated of the precepts of charity. For the Scripture decreeth that all earthly things are so given us by the bountifulness of God, and appointed for our commodity, that they may be as things delivered us to keep, whereof we must one day yield an account. We must therefore so dispose them, that this saying may continually sound in our ears, yield an account of thy ●aylywike. Therewithal let this also come in our mind Who it is that asketh such an account, even he that hath so much commended abstinence, sobriety, honest sparing, and modesty, and abhorreth riotous sumptuousness, pride, ostentation and vanity, which alloweth no other disposing of goods, but such as is joined with charity: which hath already with his own mouth condemned all those delightful things that do withdraw a man's mind from chastity and cleanness, or do dull his wit with darkness.  
Last of all, this is to be noted, that the Lord biddeth every one of us in all the doings of his life, to have an eye to his calling. For he knoweth with how great unquietness man's wit boileth, with how skipping lightness it is carried hither and thither, how greedy his ambition is to hold diverse things at ones. Therefore that all things should not be confounded with our folly and rashness, he hath appointed to every man his duties in several kinds of life. And that no man rashly run beyond his bonds, he hath named all such kinds of life, vocations. Therefore every man's several kind of life is unto him as it were his standing appointed him by God, that they should not all their life uncertainly wander about. And this division is so necessary, that all our doings are measured thereby in his sight, and oftentimes contrary to the judgement of man's reason and Philosophy. There is no deed accounted more noble, even among the Philosophers, than for a man to deliver his country from tyranny: but by the voice of God's judgement the private man is openly condemned that layeth hand upon a tyrant. But I will not tarry upon rehearsing of examples. It is sufficient if we know that the calling of the Lord is in every thing the beginning and foundation of well doing: to which he that doth not diriect himself, shall never keep a right way in his doings. He may peradventure sometime do somewhat seeming worthy of praise: butt whatsoever that be in the sight of men, before the throne of God it shallbe rejected: moreover there shallbe no convenient agreement in the parts of his life. Therefore our life shall then be best framed, when it shallbe directed to this mark: For then, no man carried with his own rashness will attempt more than his calling may bear, because he knoweth that it is not lawful to pass beyond his bonds. He that shallbe a man of base estate, shall contentedly live a private life, lest he should forsake the degree wherein God hath placed him. Again this shallbe no small relief to cares, labours, griefs, and other burdens, when a man shall know that in all these things God is his guide. The more willingly the magistrate will execute his office● the householder will bind himself to his duty: every man in his kind of life will bear and pass through the discommodities, cares, tediousness, and anguishs thereof: when they are persuaded that every man's burden is laid upon him by God. Hereupon also shall grow singular comfort, for as much as there shallbe no work so filthy & vile, (if it be such a one as thou obey thy calling in it) but it shineth & is most precious in the sight of God.   

The aleventh Chapter. ¶ Of the justification of Faith, and first of the definition of the name and of the thing.  
I Think I have already sufficiently declared before, how there remaineth for men being accursed by the law one only help to recover salvation: again, what Faith is, and what benefits of God it bestoweth upon man, and what fruits it bringeth fourth in him. The sum of all was this, that Christ is given us by the goodness of God, and conceived and possessed of us by faith, by partaking of whom we receive principally two graces: the first, that being reconciled to God by his innocency, we may now in stead of a judge have a merciful father in heaven: the second, that being sanctified by his Spirit, we may give ourselves to innocency and pureness of life. As for regeneration, which is the second grace, we have already spoken of it as much as seemed to be sufficient. The manner of justification was therefore less touched, because it served well for our purpose, first to understand both how the Faith by which alone we receive freely given righteousness by the mercy of God, is not idle from good works: and also what be the good works of the holy ones, whereupon part of this question entreateth. Therefore they are first to be thoroughly discussed, and so discussed that we must remember that this the chief stay of upholding religion, that we may be the more careful and heedful about it. For unless thou first know, in what state thou art with God, and what his judgement is of thee: as thou hast no ground to stablish thy salvation, so hast thou also none to raise thy reverent fear toward God. But the necessity of this knowledge shall better appear by knowledge itself.  
But that we stumble not at the first entry, (which we should do if we should entre disputation of a thing unknown) let us first declare what is meant by these speeches, Man to be justified before God, To be justified by faith or by works. He is said to be justified afore God, that is pronounced by the judgement of God both just and accepted for his own righteousness sake. For as wickedness is abominable before God, so a sinner can not find favour in his eyes, in respect that he is a sinner, or so long as he is accounted such a one. Therefore wheresoever sin is, there also appeareth the wrath and vengeance of God. He is iustifid that is not accounted in place of a sinner but of a just man, and by reason thereof he standeth fast before the judgement seat of God when all sinners fall. As if an innocent be brought to be arraigned before the seat of a righteous judge, when judgement is given according to his innocency, he is said to be justified before the judge: so he is justified before God that being exempt out of the number of sinners hath God a witness and affirmer of his righteousness. Therefore after the same manner a man shallbe said to be justified by works, in whose life there is found such cleanness and holienesse, as may deserve the testimony of righteousness before the throne of God: or he that with the uprightness of his works is able to answer and satisfy God's judgement. contrariwise he shallbe said to be justified by faith that being excluded from the righteousness of works, doth by faith take hold of the righteousness of Christ: wherewith when he is clothed, he appeareth in the sight of God, not as a sinner, but as righteous. So we simply expound justification to be an acceptation, whereby God receiving us into favour taketh us for righteous. And we say that the same consisteth in forgiveness of sins, and imputation of the righteousness of Christ.  
For confirmation hereof there are many and evident testimonies of Scripture. First it can not be denied, that this is the proper and most used signification of the word. But because it is to long to gather all the places and compare them together, it shallbe enough to put the readers in mind of them, for they may of themselves easily mark them. But I will bring fourth some, where this justification that we speak of is expressly entreated of by name. 
Luc. seven. xxi.  First where Luke sayeth that the people when they had heard Christ did justify God. And where Christ pronounceth that wisdom is justified by her children: he doth not mean there, 
Luc. seven. xxxvii.  that they do give righteousness, which always remaineth perfect with God, although all the world go about to take it away from him: nor in this place also to make the doctrine of salvation righteous, which hath ever that of itself. But both these speeches are as much in effect, as to give to God and his doctrine the praise that they deserve. Again when Christ reproacheth the Pharisees, 
Luc. xvi.xu.  that they justify themselves, he doth not mean that they obtain righteousness by well doing, but do vainegloriously seek for the same of righteousness, whereof in deed they be void. They that are skilful of the Hebrew tongue do better understand the sense of this phrase: in which tongue they are not only called wicked doers, that are guilty in their conscience of any wicked doing, but also they that come in danger of judgement of condemnation. For when Bersabe sayeth that she and Solomon shallbe wicked doers, 
i Reg. i xxi.  she doth not therein acknowledge any offence, but complaineth that she & her son shallbe put to shame, to be numbered among the reprobate and condemned. But by the process of the text it easily appeareth, that the same word in Latin also, can not otherwise be taken but by way of relation, and not to signify any quality. But as concerning the matter that we are now in hand with: where Paul saith that the Scripture did foresee, 
Gal. iii. viii. Rom. iii. xxvi.  that God justifieth the Gentiles by faith, what may a man understand thereby, but that God doth impute righteousness by faith? Again, when he saith that God justifieth the wicked man that is of the faith of Christ, what meaning can be thereof, but by the benefit of faith to deliver them from the damnation which their wickedness deserved? And yet he speaketh more plainly in the conclusion, when he cried out thus, 
Rom. viii. xxxiii.  Who shall accuse Gods elect? It is God that justifieth, who shall condemn? It is Christ that died, yea that rose again, and now maketh intercession for us. It is as much in effect as if he should say, Who shall accuse them whom God acquitteth? who shall condemn them whose patron Christ is and defendeth them? To justify therefore is nothing else, than to acquit him that was accused, from gilthynesse as allowing his innocency. Scythe therefore God doth justify us by the intercession of Christ, he doth acquit us, not by allowance of our own innocency, but by imputation of righteousness, that we may be counted for righteous in Christ which are not righteous in ourselves. So in the xiii Chapter of the Acts, 
Act. xiii. xxxviii.  in Paul's sermon: by him is forgiveness of sins preached unto you, and every one that believeth in him is justified from all those things, from which you could not be justified in the law of Moses. You see that after forgiveness of sins, justification is added in place of an exposition. You see plainly that it is taken for absolution. you see that it is taken away from the works of the law. you see that it is the mere beneficial gift of Christ. you see that it is received by faith. Finally you see that there is a satisfaction spoken of where he sayeth that we are justified from sins by Christ. So when it is said that the Publican came justified out of the Temple, 
Luc. xviii, xiiii.  we can not say that he obtained righteousness by any deserving of works. This therefore is said that after pardon of his sins obtained, he was counted for righteous before God. He was therefore righteous, 
In Psal. ●8 Home, 10.  not by approving of works, but by God's free absolution. Wherefore Ambrose sayeth very well, that calleth the confession of sins a lawful justification.  
But to leave striving about the word: If we look upon the thing itself as it is described unto us, there shall remain no more doubt. For truly Paul doth express justification by the name of acceptation, when he saith (Ephes. i. a. v.) we are appointed unto adoption by Christ, according to the good pleasure of God, unto the praise of his glorious favour, whereby he hath accounted us acceptable or in favour. For the same is meant by it that is said in an other place, 
Rom. ii●. xxiiii.  that God doth freely justify. In the four Chapter to the Romans, he first calleth it an imputation of righteousness, and sticketh not to say that it consisteth in forgiveness of sins. 
Rom. iiii, vi.  That man (said he) is called of David a blessed man, to whom God accounteth or imputeth righteousness without works, as it is written: Blessed are they whose iniquities are forgiven. etc. Truly he there doth entreat not of one part of justification, but of all justification wholly. And he testifieth that David in that place maketh a definition of justification, when he pronounceth that they are blessed to whom is given free forgiveness of sins. Whereby appeareth that this righteousness whereof he speaketh, is in comparison simply set as contrary to guiltiness. But for this purpose, that is the best place where he teacheth, that this is the sum of the message of the Gospel, that we should be reconciled to God: 
two. Cor. v. xviii.  because it is his will to receive us into favour through Christ, in not imputing sins unto us. Let the readers diligently weigh all the whole process of the text. For by & by after, where he addeth by way of exposition, that Christ which was without sin was made sin for us, to express the manner of reconciliation, doubtless he meaneth nothing else by the word reconciling but justifying. 
Rom. v● nineteen.  And that which he saith in an other place, that we are made righteous by the obedience of Christ, could not stand together, unless we be accounted righteous before God, in him, and without ourselves.  
But where as Osiander hath brought in, I wot not what monster of essential righteousness, whereby, although his will was not to destroy free righteousness, yet he hath wrapped it within such a mys●e, as darkeneth godly minds, and bereaveth them of the earnest feeling of the grace of Christ: therefore ere I pass further to other things, it is worth the labour to confute this doting error. First this speculation is but of mere and hungry curiosity. He doth in deed heap together many testimonies of Scripture, to prove that Christ is one with us, and we one with him, which needeth no proof: but because he keepeth not this bond of unity, he snareth himself. But we which hold that we are made all one with Christ by the power of his Spirit, may easily undo all his knots. He had conceived a certain thing very near to the opinion of Manichees, to desire to convey the substance of God into men. hereupon riseth an other invention of his that Adam was fashioned after the Image of God, because even before the fall Christ was ordained the pattern of the nature of man. But because I would be short, I will tarry upon the matter that I have presently in hand. He saith that we are one with Chryst. We grant. But we deny that the substance of Christ is mingled with ours. Moreover we say that this principle that Christ is righteousness to us, because he is an eternal God, the fountain of righteousness and the very self righteousness of God, is wrongfully drawn to defend his deceits. The readers shall pardon me, if I do now but touch these things that the order of teaching requireth to be differed into an other place. But although he excuse himself from meaning nothing else by the name of essential righteousness, but to resist this opinion that we are accounted righteous for Christ's sake: yet he plainly expresseth that he is not contented with the righteousness that is purchased for us by the obedience & sacrifice of Christ, but feigneth that we are substantially righteous in God, as well by substance as by quality poured into us. For this is the reason why he so earnestly affirmeth, that not only Christ, but also the father and the holy ghost do dwell in us. Which although I grant to be true, yet I say that he wrongfully wresteth it. For he should have considered the manner of dwelling, that is, that the father and the holy ghost are in Christ, and as the fullness of the Godhead dwelleth in him, so do we possess whole God in him. Therefore all that he saith severally of the father and the holy ghost, tendeth to no other end but to draw the simple from Christ. And then he thrusteth in a mixture of substances, whereby God pouring himself into us, doth make us as it were a part of himself. For he reckoneth it almost a matter of nothing, that it is wrought by the power of the holy ghost, that we grow into one with Christ, and that he is our head & we his membres, unless his very substance be mingled with us. But in the father & the holy ghost (as I have said) he doth more openli bewray what he thinketh, even this, that we be justified not by the only grace of the Mediator, and that righteousness is not simply or perfectli offered us in his person, but that we are made partakers of the righteousness of God, when God is essentially made one with us.  
If he did say no more, but that Christ in iustyfying us, is by essential conjoining made ours: and that not only he is our head, in that he is man, butt also that the substance of the divine nature is powered into us. He should with less hurt feed himself deyntyly, and peradventure so great a contention should not have been raised for this doubting error. Butte sith this beginning is like a cuttle that with casting out of black and thick blood hideth her many tails, we must needs earnestly resist unless we will wittingly and willingly suffer that righteousness to be taken from us, which only bringeth us confidence to glory of salvation. For in all this discourse, the name of righteousness, and this word iustifyeng, extend to two parts: that to be justified is not only to be reconciled to God with free pardon, but also to be made righteous, that righteousness is not a free imputation but a holiness and uprightness, which the substance of God remaining in us doth breath into us. Then he stoutly denieth, that Christ is our righteousness in respect that being a priest he did with satisfactorily purging sins appease his father toward us, but in respect that he is eternal God and life. To prove that first point, that God doth justify not only by forgiving but also by regenarating, he asketh whether God doth leave them whom he doth justify such as they were by nature, changing nothing of their vices. The answer hereof is very easy: that as Christ can not be torn in parts so these two things which we together and jointly receive in him, that is to say righteousness and sanctification, are inseparable. Therefore, whomsoever God receiveth into favour, he doth also therewith all give them the spirit of adoption, by the power whereof he newly fashioneth them after his image. But if the brightness of the sun can not be severed from the heat thereof, shall we therefore say that the earth is warmed with the & light, enlightened with the heat? There is nothing more fit for this purpose, than this similitude. The sun with his heat giveth life and fruitfulness to the earth, with his beams he giveth light & brightness. Here is a mutual & unseparable conjoining: yet reason forbiddeth to convey to the one that which is peculiar to the other. Like absurdity is in this confusion of two sorts of graces, that Osiander thrusteth in. For because God doth in deed renew them to the observing of righteousness whom he freely accounteth for righteous, therefore Osiander confoundeth that gift of regeneration with this free acceptation, & affirmeth that they be all one & the self-same thing. But the Scripture joining them both together, yet doth distinctly reckon them, that the manifold grace of God may the better appear unto us. For that saying of Paul is not superfluous, 
i Corin. ●. thirty.  that Christ was given us unto righteousness & sanctification. And whensoever he reasoneth to prove by the salvation purchased for us by the fatherly love of God, & by the grace of Christ, that we are called to holiness & cleanness, he plainly declareth that it is one thing to be justified & an other be made new creatures. But when Osiander cometh to the Scripture, he corrupteth as many places as he allegeth. Where Paul saith that faith is accounted for righteousness to him that worketh not, but believeth in him that justifieth the wicked man, he expoundeth it to make righteous. With like rashness, he depraveth all the fourth Chapter to the Romans, 
Ro. iiii. v.  & sticketh not with like falls colour to corrupt that place which I even now alleged, Who shall accuse the elects of God? it is God that justifieth: where it is plain that he speaketh simply of gilthinesse & acquitting, & the meaning of the Apostle hangeth upon a comparing of contraries. Therefore Osiander is found to fond a babbler, as well in that reason as in alleging the testimonies of Scripture. And no more rightly doth he speak of the name of righteousness, in saying that faith was accounted to Abraham for righteousness, after that embracing Christ (which is the righteousness of God and God himself) he excelled in singular virtues, whereby appeareth that of two whole places he hath wrongfully made one corrupt place. For the righteousness that is there mentioned, pertaineth not to the whole course of his calling: but rather the holy Ghost testifieth, that although the virtues of Abraham were singularly excellent, & that with long continuance he at length had encreasced them: yet he did no other way please God, but by this, that he received by faith the grace offered in the promise. Whereupon followeth, that in justification there is no place for works, as Paul very well affirmeth.  
As for this the Osiander objecteth, that the power of justifying is not in faith of itself, but in respect that it receiveth Christ, I willingly grant it. For if faith did justify of itself, or by inward force, as they call it, and as it is alway feeble and unperfect, could not work justification but in part, so should the justification be maimed, that should give us but a piece of salvation. As for us, we imagine no such thing, but in proper speaking do say, that God only justifieth: and then we give the same to Christ, because he was given us unto righteousness: and faith we compare as it were to a vessel. For except we came empty with open mouth of our soul to crave the grace of Christ, we can not be able to receive Christ. Whereupon we gather that we do not take from Christ the power of justifying, when we teach that he is first received by faith, before that his righteousness be received. But yet I do not admit the crooked figures of this Sophister, when he saith that faith is Christ: as if an earthen pot were a treasure, because gold is hidden in it. For the reason is not unlike, but that faith although it be by itself of no worthiness or price, may justify us in bringing Christ, as a pot full of money maketh a man rich. Therefore I say that faith, which is only the instrument to receive righteousness, is unfitly mingled with Christ, which is the material cause and both author and minister of so great a benefit. Now is this doubt also dissolved. How this word Faith ought to be understanded when we entreat of justification.  
In the receiving of Christ he goeth further: for he sayeth, that the inward word is received by the ministration of the outward word, thereby to draw us from the priesthood of Christ and the person of the Mediator to his outward Godhead. As for us, we divide not Christ, but we say that he is the same eternal word of God, which reconciling us to God in his flesh, gave us righteousness: and we confess that otherwise he could not have fulfilled the office of Mediator, and purchased us righteousness, unless he had been eternal God. But this is Osianders' doctrine, where as Christ is both God and man, that he was made righteousness to us, in respect of his nature of Godhead, and not of manhood. But if this properly belong to the Godhead, them it shall not be peculiar to Christ, but common with the father and the holy Ghost, for as much as there is not one righteousness of the one, and an other of the other. Moreover that which was naturally from eternity, could not be conveniently said to be made to us. Butte although we grant this, that God was made righteousness for us: how shall it agree that that which is set between, is made of God? Truly that properly belongeth to the person of the Mediator: which though he contain in himself the nature of godhead, yet here he is specially signified by his proper title, by which he is severally discerned from the father and the holy Ghost. But the foolishly triumpheth in that one word of Hieremic, 
jere. xv.  where he promiseth that the Lord jehova shallbe our righteousness, but out of that he shall gather nothing, but that Christ which is righteousness, is God openly showed in the flesh. In an other place we have rehearsed out of Paul's sermon, 
Act. xx. xxviij.  that God purchased to himself the church with his blood, if any man gather thereupon, that the blood wherewith sins were purged was divine, and of the nature of Godhead, who can abide so fowl an error? But Osiander thinketh that with this so childish a cavillation he hath gotten all things, he swelleth, he leapeth for joy, and stuffeth many leaves full with his big words: when yet there is a plain and ready solution for it in saying that the word jehova in deed when he is made the issue of David shallbe the righteousness of the godly: 
Esay. liij. xi.  But isaiah teacheth in what sense, saying: My just servant shall with knowledge of himself justify many. Let us note that the father speaketh: that he giveth to the son the office of justifying: he addeth a cause, for that he is just, & setteth the manner or mean as they call it in the doctrine whereby Christ is known. For it is a more commodious exposition to take this word Daah knowledge passively. Hereupon I gather first that Christ was made righteousness when he did put on the form of a servant: secondly that he did justify us in respect that he showed himself obedient to his father: and that therefore he doth not this for us according to his nature of Godhead, but according to the office of dispensation committed unto him. For although God alone is the fountain of righteousness, and we be made righteous by no other mean but by the partaking of him: yet because we are by unhappy disagreement estranged from his righteousness, we must needs come down to this lower remedy, that Christ may justify us with the force of his death & resurrection. If he object that this is a work of such excellency, that it is above the nature of man, & therefore can not be ascribed but to the nature of God, the first I grant: but in the second I say that he is unwisely deceived. For although Christ could neither cleanse our souls with his blood, nor appease his father with his sacrifice, nor acquit us from guiltiness, nor do the office of priest, unless he had been true God, because the strength of the flesh had been to weak for so great a burden: yet it is certain that he performed all these things according to his nature of manhood. For if it be demanded how we be justified, Paul answereth, by the obedience of Christ. But did he any otherwise obey than by taking upon him the shape of a servant? 
Rom. v. nineteen.  whereupon we gather that righteousness was given us in his flesh. Likewise in the other words (which I marvel that Osiander is not ashamed to allege so often) he appointeth the fountain of righteousness no where else but in the flesh of Christ. Him that knew no sin he made sin for us, that we might be the righteousness of God in him. Osiander with full mouth advanceth the righteousness of God, and triumpheth as though he had proved that it is his imaginative ghost of essential righteousness: when the words sound far otherwise, that we by righteous by the cleansing made by Christ. Very young beginners should not have been ignorant that the righteousness of God is taken for the righteousness that God alloweth, as in john, 
john. x.  where the glory of God is compared with the glory of men, I know that sometime it is called the righteousness of God, whereof God is the author & which God giveth us: but though I say nothing, the readers that have their sound wit do perceive that nothing else is meant in this place but that we stand upright before the judgement seat of God, being upholden by the cleansing sacrifice of Christ's death. And there is not so great importance in the word, so that Osiander do agree with us in this point that we are justified in Christ, in this respect that he was made a propitiatory sacrifice for us, which can not agree with his nature of Godhead. After which sort, when Christ meaneth to seal the righteousness and salvation that he hath brought us, he setteth before us an assured pledge thereof in his flesh. He doth in deed call himself the lively bred, but expressing the manner here, he addeth that his flesh is verily meat, & his blood is verily drink. Which manner of teaching is seen in the Sacraments, which although they direct our faith to whole Christ, and not to half Christ, yet they do there withal teach that the matter of righteousness and salvation remaineth in his flesh: Not that in that that he is only man, he either justifieth or quickeneth of himself, but because it pleased God to show openly in the mediator that which was hidden and incomprehensible in himself, whereupon I am wont to say, that Christ is as it were a fountain set open for us, out of which we may draw that which otherwise should without fruit lie hidden in that close and deep spring that riseth up unto us in the person of the Mediator. In this manner and meaning, I do not deny that Christ as he is God and man doth justify us, and that this is also the work of the father and the holy Ghost as well as his. Finally, that the righteousness whereof Christ maketh us partakers, is the eternal righteousness of the eternal God, so that he yield to the sure and plain reasons that I have alleged.  
Now that he should not with his cavillations deceive the unskilful, I grant that we want this incomparable benefit, till Christ be made ours. Therefore we set that conjoining of the head and the membres, the dwelling of Christ in our hearts, and that mystical union, in the highest degree: that Christ being made ours, may make us partakers of the gifts wherewith he is endued. Therefore we do not behold him a far of out of ourselves, that righteousness may be imputed unto us, but because we have put on him, & are graffed into his body: finally because he hath vouchsafed to make us one with him, therefore we glory that we have a fellowship of righteousness with him. So is Osianders' slanderous cavillation confuted, where he saith that we count faith righteousness, as though we spoiled Christ of his right, when we say that we come by faith empty to him, to give room to his grace, that he only may fill us. But Osiander refusing this spiritual conjoining, enforceth a gross mingling with the faithful, & therefore he odiously calleth all them Zuinglians that subscribe not to his fantastical error, concerning essential righteousness: because they do not think that Christ is substantially eaten in the lords supper. As for me, I count it a great glory to be so reproached of a proud man & given to his own errors. Albeit he toucheth not me only, but also other writers well known to the world, whom he ought to have modestly reverenced. It moveth me nothing, which meddle not with mine own private cause: and so much the more sincerely I handle this cause, being free from all corrupt affection. Where as therefore he so importunately requireth essential righteousness, and thee essential dwelling of Christ in us, it tendeth to this end: First that God should with a gross mixture pour himself into us, as he feigneth a fleshly eating of Christ in the supper: secondly that God should breath his righteousness into us, whereby we may be really righteous with him: for by his opinion, this righteousness is as well God himself, as the goodness or holiness, or pureness of God. I will not spend much labour in wiping away the testimonies that he bringeth, which he wrongfully wresteth from the heavenly life to this present state. 
i Pet. i iiii.  Through Christ (sayeth Peter) are given us the precious and most great promises, that we should be made partakers of the nature of God: As though we wear now such as the Gospel promised that we shallbe at the last coming of Christ: yea john telleth us, 
i. John. iii. i.  that we shall then see God as he is, because we shallbe like unto him. Only I thought good to give a small taste to the readers, that I do of purpose pass over these trifles: not for that it is hard to confute them, but because I will not be tedious in a superfluous work.  
But in the second point lurketh more poison, where he teacheth that we are righteous together with God. I think I have already sufficiently proved, that although this doctrine were not so pestilent, yet because it is cold and fruitless, and of itself so vain that it melteth away, it ought worthily to be unsavoury to sound and godly readers. But this is an intolerable wickedness, under pretence of double righteousness, to enfeble the earnest assurance of salvation, and to carry us above the clouds, that we should not embrace by faith the grace of propitiation, & call upon God with quiet minds. Osiander scorneth them, that teach that this word justifying is a law term: because, we must be righteous in deed. And he abhorreth nothing more than to say, that we be justified by free imputation. But, if God do not justify us by acquitting and pardoning, 
i Cor. u.xii.  what meaneth that saying of Paul, God was in Christ reconciling the world to himself, not imputing to men their sins. For, him that had done no sin, he made sin for us, that we might be the righteousness of God in him. First I win thus much, that they be judged righteous that be reconciled to God. The manner how is declared, for that God justifieth by forgiving: as in an other place justification is set as contrary to accusation, which comparing of them as contraries, doth clearly show that it is a phrase borrowed from the use of the law. And there is no man being but meanly practised in the Hebrew tongue, if he have a sober brain, that is ignorant that this phrase came from thence, and whereunto it tendeth, and what it meaneth. 
Rom. iiii. seven.  Now where Paul sayeth that David described the righteousness without works, in these words, Blessed are they whose sins are forgiven: 
Ps. xxxii. ●  Let Osiander answer me whether this be a full definition or but half a one. Truly Paul bringeth not in the Prophet for a witness, as though he taught that forgiveness of sins is but a part of righteousness, or a thing that joineth with other to the justifying of man: But he includeth whole righteousness in free forgiveness, pronouncing the man blessed, whose sins are covered, to whom God hath forgiven iniquities, & to whom he imputeteh no transgressions: He doth measure & judge such a man's felicity thereby, because he is not this way righteous in deed, but by imputation. Osiander taketh exception and saith, that this should be slanderous to God, and contrary to his nature, if he should justify them that in deed remain still wicked. But we must remember, as I have already said, that the grace of justifying is not severed from regeneration, although they be several things. But because it is more than sufficiently known by experience, that there abide always in the righteous some rennantes of sin, it must needs be that they be far otherwise justified than they be reform into newness of life. For this later point of reformation, God so beginneth in his elect, and throughout the whole course of their life, by little and little, and sometime slowly proceedeth in it, that they be always before his seat in danger of the judgement of death. But he justifieth them, not by partmeale, but so that they may freely, as clothed with the pureness of Christ, appear in heaven. For no portion of righteousness could appease our consciences, till they be satisfied the God is fully pleased with us, because we be righteous in his sight with out exception. Whereupon followeth, that the Doctrine of justification is misturned, yea overturned from the very foundation, when doubting is cast into men's minds, when the affiance of salvation is shaken, when thee free and dredlesse invocation is hindered, yea when quiet and tranquillity with spiritual joy is not sta●lyshed. 
Gala. iii. xviii.  Whereupon Paul gathereth an argument by contraries, to prove, that the inheritance is not by the law. For by this mean faith should be made void, which if it have respect to works, is overthrown, because none of the most holy shall therein find whereupon to trust. This difference of justifying and regenerating (which two things Osyander confounding together, calleth two sorts of righteousness) is very well expressed by Paul: For speaking of his real righteousness in deed, or of the uprightness where with he was endued (which Osiander nameth essential righteousness) he lamentably crieth out: 
Rom. seven. ●xiiii.  Wretch that I am: who shall deliver me from the body of this death? But fleeing to the righteousness which is grounded upon the only mercy of God, he gloriously triumpheth over both life, death, reproaches, hunger, sword, and all adversities. Who shall accuse the elects of God whom he justifieth? 
Rom. viii. xxxiii.  For I am surely persuaded, that nothing shall sever us from his love in Christ. He plainly publisheth, that he hath the righteousness which alone fully sufficeth to salvation before God, so that the wretched bondage which he knowing to be in himself, did a little before bevayle his estate, may not movish nor any way hinder his boldness to glory. This diversity is sufficiently known, and so familiar to all the holy ones, that groan under the burden of iniquities, & yet with victorious confidence, do mount up above all fears. As for this that Osiander objecteth, that it disagreeth with the nature of God, it falleth upon himself. For although he clotheth the holy ones with a double righteousness as it were with a furred garment, yet he is compelled to confess that without forgiveness of sins they never pleased God. If that be true, then at least let him grant, that they which are not righteous in deed, are accounted righteous according to the appointed proportion of imputation, as they call it. But how far shall a sinner extend this free acceptation that is put in place of righteousness? shall he measure it by the pound or by the ounce? Truly he shall hang doubtful and wavering to this side and that side, because he may not take unto him so much righteousness as shallbe necessary to establish confidence. It is happy that he that would bind God to a law, is not judge of this cause. But this shall stand steadfast, that thou mayest be justified in thy sayings and overcome when thou art judged. 
Psa. ii.vi.  But how great presumption is it to condemn the chief judge when he freely acquitteth, that this answer may not be in force, I will have mercy upon whom I will have mercy. And yet the intercession of Moses which God did put to silence with this saying, 
Exod. xxi. nineteen.  tended not to this end that he should spare none, but that he should acquit altogether, taking away their condemnation although they were guilty of offence. And we do say that they which were lost have their sins buried and so are justified before God: because, as God hateth sin, so he can love none but them whom he justifieth. But this is a marvelous manner of justifying, that they being covered with the righteousness of Christ stand not in fear of the judgement which they have deserved, and when they worthily condemn themselves are accounted righteous without themselves.  
But the readers are to be warned, that they take good heed to the mystery which he braggeth that he will not hide from them. For after that he hath long and largely travailed to prove that we do not obtain favour with God by the only imputation of the righteousness of Christ, because this should be impossible for him to count them for righteous that are not righteous, (I use his own words) at length he concludeth that Christ was given us unto righteousness, not in respect of his nature of manhood but of his nature of Godhead: and that although this righteousness can not be found but in the person of the Mediator, yet it is the righteousness not of man but of God. He doth now bind up his rope made of two righteousnesses, but he plainly taketh away the office of justifying from Christ's nature of manhood. But it is good to see how he disagreeth. It is said in the same place, that Christ was made unto wisdom, which belongeth to none but to the eternal word. Therefore Christ in that he is man is not wisdom. I answer that the only begotten son of God was in deed his eternal wisdom, 
Col. two. iij.  but in Paul's writings that name is given him in diverse wise, because all the treasures of wisdom & knowledge are laid up in him. That therefore which he had with his father, he disclosed unto us: & so that which Paul saith is not referred unto the essence of the son of God, but to our use, and is rightly applied to Christ's nature of manhood: because although he shined a light in darkness, before that he did put on flesh, yet it was a hidden light till the same Christ came forth in the nature of man, 
joh. viii. xii.  the shining sun of righteousness, which therefore calleth himself the light of the world. Also it is foolishly objected of him, that the power of justifying is far above both Angeles & men: for as much as this hangeth not upon the worthiness of any creature, but upon the ordinance of God. If Angels will take upon them to satisfy God, they can nothing prevail, because they are not appointed thereunto. 
Gala. iii. xiii.  But this singularly belonged to Christ being man, which was made subject to the law, to redeem us from the curse of the law. Also he doth slanderously cavil, that they which deny that Christ is our righteousness according to his nature of Godhead, do leave but one part of Christ, & (which is worse) do make two gods, because although they confess, that God dwelleth in us, yet they say again that we are not righteous by the righteousness of God. For although we call Christ the author of life, in respect that he suffered death to destroy him that had the power of death, we do not by & by take away that honour from whole Christ as he was openly showed God in the flesh, 
Hebr. ij. xiv.  but we only make a distintion how the righteousness of God is conveyed unto us, that we may enjoy it. In which point Osiander hath to foully erred. Neither do we deny that that which is openly given us in Christ, proceedeth from the secret grace & power of God: & we strive not against this, that the righteousness which Christ giveth us is the righteousness of God that proceedeth from God: but we hold this steadfastly, that we have righteousness & life in the death & resurrection of Christ. I overpass that heaping together of places whereof he may well be ashamed, wherewith he hath tediously cumbered the readers, without choice & without common reason, to prove that wheresoever is made mention of righteousness, there ought to be understanded this essential righteousness. As where David calleth upon the righteousness of God to help him: whereas he doth the same above a hundred times, Osiander sticketh not to corrupt so many sentences. And nothing stronger is the other objection, that that is properly & rightly called righteousness, whereby we be moved to do rightly, but that God only worketh in us both to will & to perform. For we do also not deny, but that God reformeth us with his Spirit unto holiness of life & righteousness: 
Philip. ij. xiii.  but we must first see whether he do this by himself and immediately, or by the hand of his Son, with whom he hath left all the fullness of his holy Spirit, that with his abundant store he should supply the need of his membres. Moreover although righteousness come unto us out of the secret fountain of the godhead, yet it followeth not that Christ which sanctified himself in the flesh for our sakes, 
Iho. xvii. nineteen.  was righteousness unto us according to his nature of godhead. No less fond is that which he saith, that Christ himself was righteous by the righteousness of God. Because unless the will of his father had moved him, he could not himself have satisfied the office committed unto him. For though we have in an other place said, that all the deservings of Christ himself do proceed from the mere good will of God, yet that maketh nothing to that fantastical thing, wherewith Osiander bewitcheth both his own and simple men's eyes. For who would suffer a man to gather this conclusion, that because God is the fountain & beginning of our righteousness, therefore we be essentially righteous, & the essence of God's righteousness dwelleth in us? 
Esa. lix. xvij.  In redeminge the church (saith Isaiah) God did put on his righteousness as a harness: but did he so to spoil Christ of his armure which he had given him, to make him to be no perfect redeemer? But the Prophet meant nothing else but that God borrowed nothing out of himself, nor was helped by any aid to redeem us. Which thing Paul briefly expressed in other words, 
Ro. iij. xxv  saying that he gave us salvation to the showing of his righteousness. But this doth not overthrow that which he teacheth in an other place, that we are righteous by the obedience of one man. 
Ro. v. nineteen.  Finally whosoever wrappeth up a double righteousness, that poor souls may not rest in the mere only mercy of God, he doth in a mockery crown Christ with thorns.  
But for as much as a great part of men, imagineth righteousness to be made of faith & works, let us first show this also, that the righteousness of faith and works doth so differ, that when the one is established, the other must needs be overthrown. 
Philip. ●iv▪ viii.  The Apostle faith that he esteemed all things as dung that he might win Christ & find in him the righteousness that is of God by faith, counting not his righteousness that which is by the law, but the which is by the faith of jesus Christ. You see that here is also a comparison of contraries & that here is declared the he which will obtain the righteousness of Christ, must for sake his own righteousness. 
Ro. ●. iii  Therefore in an other place he saith, that this was the cause of fall to the jews the going about to establish their own righteousness, they were not subject to the righteousness of God. If in stablishing our own righteousness we shake away the righteousness of God, therefore to obtain God's righteousness our own must be utterly abolished. 
Rom. iii. xx●ii.  And he showeth the same thing, when he faith, that our glorying is not excluded by the law, but by faith. Whereupon followeth that so long as there remaineth any righteousness of works, how little soever it be, there still remaineth to us some 〈◊〉 to glory upon. Now if faith exclude all glorying, than the righteousness of works can no wise be coupled with the righteousness of faith. To this effect he speaketh so plainly in the four chapter to the Romans, 
Ro. iiii. ij.  that he leaveth no room for cavillations or shifts: If (saith he) Abraham was justified by works, he hath glory. And immediately he addeth; but he hath no glory in the sight of God. It followeth therefore that he was not justified by works. Then he uryngeth an other argument by contraries, when reward is rendered to works, that is done of det and not of grace. But righteousness is given to faith according to grace: Therefore it is not of the deservings of works. Wherefore farewell their dream, that imagine a righteousness made of faith and works mingled together.  
The Sophisters think that they have a subtle shift, that make to themselves sport and pastime with wresting of Scripture and with vain cavillations. For they exponnd works in that place to be those which men not yet regenerate do only literally & by the endeavour of free will without the grace of Christ: and do say that it belongeth not to spiritual works. So by their opinion a man is justified both by faith and by works, so that the works be not his own, but the gifts of Christ and fruits of regeneration. For they say that Paul spoke so for none other cause, but to convince the jews, trusting upon their own works, that they did foolishly presume to claim righteousness to themselves, sith the only Spirit of Christ doth give it us, and not any endeavour by our own motion of nature. But they do not mark the in the comparison of the righteousness of the law & the righteousness of the gospel, which Paul bringeth in in an other place, all works are excluded with what title so ever they be adorned. 
〈…〉  For he teacheth that this is the righteousness of the law, that he should obte●●e salvation that hath performed that which the law commandeth: and that this is the righteousness of faith, if we believe that Christ died and is risen again. Moreover we shall her after show in place fitio● it, that sauctification & righteousness are several benefits of Christ, Whereupon followeth that the very spiritual works come not into the account, when the power of justifying is ascribed to faith. And where Paul denieth (as I even now alleged) that Abraham had any thing whereupon to glory before God, because he was not made righteous by works: this ought not to be restrained to the literal and outward kind of virtues, or to the endeavour of free will. But although the life of the Patriarch Abraham were spiritual and in manner Angelic, yet he had not sufficient deservings of works to purchase him righteousness before God.  
The Schoolmen teach a little more gros●y, that mingle their preparations: but these do less infect the simple and unskilful with corrupt doctrine, under pretence of Spirit and grace hiding the mercy of God which only is able to appease trembling consciences. But we confess with Paul that the doers of the law are justified before God: but because we are all far from the keeping of the law, hereupon we gather, that the works which should most of all have availed to righteousness, do nothing help us because we lack them. As for the common Papists or Schoolmen, they are in this point doubly deceived: both because they call faith an assuredness of conscience in looking for reward at the hand of God for deservings, and also because they expound the grace of God not to be a free imputation of righteousness, but the holy ghost helping to the endeavour of holiness. 
Heb. xi.uj.  They read in the Apostle that he which cometh to God, must first believe that there is a God & then that he is a renderer of reward to them that seek him. But they mark not, what is the manner of seeking. And that they are deceived in the name of grace, is plamely proved by their own writings. For Lombarde expoundeth, 
〈◊〉 lib. 3. 〈◊〉 16. ca ●.  that justification by Christ is given us two ways. First (saith he) the death of Christ doth justify us, when by it charity is stirred up in our hearts, by which we are made righteous. Secondly that by the same death sin is destroyed, whereby Satan held us captive, so that now he hath not whereby to condemn us. You see how he considereth the grace of God principally in justification, to be so far as we are directed to good works by the grace of the holy ghost. He would forsooth have followed the opinion of Augustine: but he followeth him a far of, & goth far out of the way from rightly following him: because if Augustine have spoken any thing plainly he darkeneth it, if there be any thing in Augustine not very unpure, he corrupteth it. The Schoolmen have still strayed from worse to worse, till with headlong fall at length they be rolled down into a Pelagian error. And the very sentence of Augustine, or at least his manner of speaking is not altogether to be received. For though he singularly w●ll taketh from man all praise of righteousness, and assigneth it wholly to the grace of God, yet he referreth grace to sanctification, whereby we are renewed into newness of life by the holy ghost.  
But the Scripture, when it speaketh of the righteousness of faith, leadeth us to a far other end, that is to say, that turning away from the looking upon our own works, we should only look unto the mercy of God and perfection of Christ. For it teacheth this order of justification, that first God vouchsafeth to embrace man being a sinner with his mere and free goodness, considering nothing in him but misery whereby he may be mo●ed to mercy, for as much as he seeth him altogether naked & void of good works, fetching from himself the cause to do him good: then, that he moveth the sinner himself with feeling of his goodness, which despering upon his own works casteth all the sum of his salvation upon God's mercy. This is the feeling of faith, by which feeling the sinner cometh into possession of his salvation, when he acknowledgeth by the doctrine of the Gospel that he is reconciled to God: that obtaining forgiveness of sins by means of the righteousness of Christ, ●e is justified: and although he be regenerate by the Spirit of God, he thinketh upon continual righteousness laid up for him not in the good works to which he applieth himself, but in that only righteousness of Christ. When these things shallbe every one particularly weighed, they shall give a perfect declaration of our sentence. Albeit they might be better disposed in an other order than they are set forth. But it maketh little matter, so that they hang together in such sort that we may have the whole matter truly declared & surely proved.  
Here it is good to remember the relation that we have before said to be between faith and the Gospel: because it is said for this cause that faith justifieth, for that it recemeth & embraceth the righteousness offered in the gospel. And whereas it is said to be offered by the gospel, thereby all consideration of works is excluded. Which thing Paul declareth many times else where, but most plainly in two places. For, to the Romans, 
Ro. x.u.  comparing the law and the gospel together he saith: the righteousness that is by the law is thus, the man that doth these things shall live in them. But the righteousness that is of faith offereth salvation, if thou believe in thy heart and confess with thy mouth the Lord jesus, and that the father hath raised him up from the dead. See you not how he maketh this the difference of the law and the Gospel, that the law giveth righteousness to works, and the Gospel giveth tree righteousness without help of works? It is a notable place, and that may deliver us out of many hard doubts, if we understand that the same righteousness that is given us by the Gospel is free from all conditions of the law. This is the reason, why he doth more than ones with great seeming of contrariety set the promise by way of opposition against the law, 
Gala. iij. xviij.  as it the inheritance be of the law, then is it not of the promise: & all the rest in the same chapter to the same effect. Truly the law itself hath also her promises. Therefore there must needs be in the promises of the gospel, something different & diverse from the promises of the law, unless we will confess that the comparison is very fond. But what diversity shall this be, unless it be that they are freely given, and upholden by the only mercy of God, whereas the promises of the law hang upon the condition of works. Neither let any man here carp against me, and say, that in this place the righteousness is rejected which men of their own force and free-will would compel God to receive: 
Ro. vi●. ij.  for as much as Paul without exception teacheth that the law in commanding profiteth nothing: because there is none not only of the common multitude, but also of the perfectest, that fulfilleth it. Love undoubtedly is the chief point of the law: when the Spirit of God frameth us unto it, why is it not to us a cause of righteousness, but for that even in the holy ones it is unperfect, and therefore of itself deserveth no reward.  
The second place is this. It is manifest that no man is justified by the law before God: Because the righteous man shall live by faith, But the law is not of faith: 
Gal. iij. xij  but the man that doth these things shall live in them. How could this argument otherwise stand together, unless we agree upon this point, that works come not into the account of faith, but are utterly to be severed from it: The law (saith he) differeth from faith. Why so? because works are required to the righteousness thereof. Therefore it followeth that works are not required to the righteousness of faith. By this relation it appeareth, that they which are justified by faith are justified beside the deserving of works, yea without the deserving of works, because faith receiveth that righteousness which the Gospel giveth. And the gospel differeth from the law in this point, that it bindeth not righteousness to works, but setteth it in the only mercy of God. Like hereunto is that which he affirmeth to the Romans, 
Ro. iiii. two.  that Abraham had nothing to glory upon, because faith was imputed to him unto righteousness, & he addeth a confirmation, because then there is place for the righteousness of faith, when there are no works to which a reward is due. Where be works (saith he) due reward is rendered unto them: that which is given to faith is freely given. For the very meaning of the words that he useth in that place serve to prove the same. Whereas he adjoineth within a little after, that therefore we obtain the inheritance by faith as according to grace, hereupon he gathereth that the inheritance is of free gift, because it is received by faith: and how cometh that, but because faith without any help of works leaneth wholly upon the mercy of God? And in the same meaning, without doubt he teacheth in an other place, 
Ro. iii. xxi.  that the righteousness of God was openly showed without the law, although it have witness borne of it by the law & the Prophets: because excluding the law, he saith that it is not helped by works, and that we obtain it not by working, but come empty that we may receive it.  
By this time the reader perceiveth with what equity the Sophisters do at this day cavil at our Doctrine, when we say that man is justified by faith only. They dare not deny that man is justified by faith, because it is so often found in Scripture: but because this word, Only, is never expressed, they can not abide to have such an addition made. Is it so? But what will they answer to these words of Paul, where he affirmeth that righteousness is not of faith except it be freely given? 
Ro. iiii. two.  How can free gift agree with works? And with what cavillations will they mock out, that which he saith in an other place, that the righteousness of God is manifestly showed in the Gospel? 
Ro. 1. x●ii  If righteousness be manifestly showed in the Gospel, surely therein is contained not a torn or half righteousness but full and perfect. Therefore the law hath no place therein. And they stand upon not only a false but also a foolish shift about this exclusine word, Only. Doth not he perfectly enough give all things to only faith, that taketh all things from works? 
Ro. iii. xxi, ●xxiiii.  What, I pray you, mean these sayings: that righteousness was manifestly showed without the law: that man is justified freely and without the works of the law? Here they have a witty shift to escape withal, which although they devised it not themselves but borrowed it of Origene & certain of the old writers, yet is very foolish. They prate that the ceremonial works of the law, not the moral, are excluded. They profit so with continual brawling, that they know not the very first rules of Logic. Do they think that the Apostle doted when he alleged these places to prove his saying? The man that shall do these things shall live in them: 
Gal. iij. x.  and, Cursed is every one that fulfilleth not all things that are written in the volume of the law. Unless they be mad, they will not say that life was promised to the keepers of Ceremonies, or curse threatened only to the breakers of them. If these places be to be understanded of the moral law, it is no doubt that the moral works also are excluded from the power of justifying. To the same purpose serve these arguments that he useth: 
Ro. iii. xx. & three xv.  because the knowledge of sin was by the law, therefore righteousness is not by the law. Because the law worketh wrath, therefore it worketh not righteousness. Because the law can not make conscience assured, therefore also it can not give righteousness. Because faith is imputed unto righteousness, therefore righteousness is not a reward of work, but is given being not due. Because we are justified by faith, therefore gloryeng is cut of. 
Gala. iii, xxi.  If there had been a law given that might give life, than righteousness were truly by the law: but God hath shut up all under sin that the promise might be given to the believers. Let them now fond say if they dare, that these things are spoken of ceremonies and not of manners: but very children would hiss out so great shamelessness. Therefore let us hold this for certain, that the whole law is spoken of, when the power of justifying is taken away from the law.  
But if any man marvel why the Apostle used such an addition, not being content with only naming of works: the reason is ready to be showed for it. For, although works be so highly esteemed, yet they have that value by the allowance of God, rather than by their own worthiness. For who can booste unto God of any righteousness of works, but that which he hath allowed? Who dare claim any reward as due unto them, but such as he hath promised? They have therefore this of the bountifulness of God, that they are counted morthy both of the name and reward of righteousness: & they be of value only for this cause, when the purpose of him that doth them is by them to show his obedience to God. 
Gala. iii●. xvii.  Wherefore the Apostle in an other place, to prove that Abraham could not be justified by works, allegeth that the law was given, almost four hundred and thirty years after the covenant made. Unlearned men would laugh at such an argument, because there might be righteous works before the publishing of the law. But because he knew that there was no such value in works but by the testimony & vouchsaving of God, therefore he taketh it as a thing confessed that before the law they had no power to justify. We understand why he namely expresseth the work of the law, when he meaneth to take away justification from any works: because controversy may be moved of those and none other. Albeit sometime he excepteth all works without any addition, as when he saith, that by the testimony of David blessedness is assigned to that man, 
〈◊〉 iiij. vi.  to whom the Lord imputeth righteousness without works. Therefore they can with no cavillatious bring to pass, but that we shall get this general exclusive, only. And they do in vain seek that trifling subtlety, that we are justified by that only faith which worketh by love, so that righteousness must stand upon love. 
Gal. v. vi.  We grant in deed witn Paul, that no other faith justifieth, but that which is effectually working with charity: but that faith taketh not her power of justifying from that effectualness of charity. Yea it doth by no other mean justify, but because it bringeth us into the communicating of the righteousness of Christ. Or else all that which the Apostle so earnestly presseth, should fall to nought. 
Rom. iiij. iiij.  To him that worketh (saith he) the reward is not teckened according to grace, but according to Det. But to him that worketh not, but believeth in him that justifieth the unrighteous, his faith is imputed unto righteousness. Can he speak more evidently than in so saying? that there is no righteousness of faith but where there are no works to which any reward is due: and that only than faith is imputed unto righteousness, when righteousness is given by grace that is not due.  
Now let us examine how true that is, which is said in the definition, that the righteousness of faith is the reconciliation with God, which consisteth upon the only forgiveness of sins. We must alway return to this principle, that the wrath of God refteth upon all men, so long as they continued to be sinners. That hath Isaiah excellently well set out in these words: 
Esa. lix. seven.  The hand of the Lord is not shortened, that he is not able to save: nor his ear dulled that he can not hear: but your iniquities have made disagreement between you and your God, and your sins have hidden his face from you that he heareth you not. We hear that sin is the division between man and God, and the turning away of God's face from the sinner. Neither can it otherwise be. For it is disagreeing from his righteousness to have any fellowship with sin. 
Rom. v. iii●.  Wherefore the Apostle teacheth that man is enemy to God till he be restored into favour by Christ. Whom therefore the Lord receiveth into joining with him, him he is said to justify: because he can neither receive him into favour nor join him with himself, but he must of a sinner make him righteous. And we further say, that this is done by the forgiveness of sins. For if they whom the Lord hath reconciled to himself be judged by their works, they shallbe found still sinners in deed, who yet must be free & clean from sin. It is certain therefore that they whom God embraceth, are no otherwise made righteous, but because they are cleansed by having the spots of there sins wiped away by forgiveness, tha● such a righteousness may in one word be called the forgiveness of sins.  
Both these are most clearly to be seen by these words of Paul, which I have already alleged: 
two. Cor. iij. nineteen.  God was in Christ reconciling the world to himself, not imputing their sins to man, and he hath let with us the word of reconciliation. 
two. Cor. iii.xxi.  And then he addeth the sum of his message, that him which knew no sin he made sin for us, that we might be made the righteousness of God in him. Here he nameth righteousness and reconciliation without difference, that we may perceive that the one is mutually contained under the other. And he teacheth the manner to attain this righteousness to be when our sins are not imputed unto us. Wherefore doubt thou not hereafter how God doth justify us, when thou hearest that he doth reconcile us to himself by not imputing sins. 
Ro. iiij. vi.  So to the Romans he proveth by the testimony of David, that righteousness is imputed to man without works, because David pronounceth the man blessed whose iniquities are forgiven, whose sins are covered, to whom the lord hath not imputed his offences. Without doubt by blessedness he there meaneth righteousness. And sith he affirmeth the same to stand in the forgiveness of sins, there is no cause why we should otherwise define it. 
Luc. i lxxvii.  Therefore Zacharie the father of john the Baptist singeth that the knowledge of salvation consisteth in the forgiveness of sins. Which rule Paul following in his Sermon which he made to the Antiochians concerning the sum of salvation, as Luke reporteth it, 
Act. xiii. xxxviii.  concluded in this manner: by him forgiveness of sins is preached unto you, and every one that believeth in him is justified from all these things, from which ye could not be justified in the law of Moses. The Apostle so knitteth the forgiveness of sins with righteousness, that he showeth that they be both all one. Whereupon he rightfully reasoneth that the righteousness is freely given unto us, which we obtain by the loving kindness of God. Neither ought it to seem a strange unused speech, that the faithful are righteous before God, not by works, but by free acceptation: sith both it is so oft found in the Scripture, and the old authors also do sometime so speak. For Augustine saith thus in one place: 
De civit. dei. ca 27,  The righteousness of the saints in this world standeth rather in forgiveness of sins, than in perfection of virtues. Wherewith agree thte notable sentences of Bernard: Not to sin is the righteousness of God: 
Serm. 23. in cant. Serm. 22,  but the righteousness of man, is the merciful kindness of God. He had before affirmed that Christ is to us righteousness in absolution, and therefore that they only are righteous that have obtained pardon by mercy.  
Hereupon also followeth this, that by the only mean of Christ's righteousness, we obtain to be justified before God. Which is as much in effect as if is were said, that man is not righteous in himself, but because the righteousness of Christ is by imputation enterpartened with him, which thing is worthy to be heedfully marked. For that trifling error vanisheth away, to say that man is therefore justified by faith, because faith taketh part of the Spirit of God by which he is made righteous, which is so contrary to the doctrine above taught, that they can never be made to agree together. For it is no doubt that he is void of his own righteousness, that is taught to seek righteousness without himself. 
two. Cor. v, xxi.  This the Apostle affirmeth most plainly when he writeth that he which knew no sin was made for us a propitiatory sacrifice to cleanse away sin, that we might be made the righteousness of God in him. You see that our righteousness is not in us but in Christ, and that it belongeth to us only by this title, because we be partakers of Christ, because we possess all his richesses with him. And it maketh nothing to the contrary, that in an other place he teacheth, 
Ro. vi●●. iij  that sin was condemned of sin in the flesh of Christ, that the righteousness of the law might be fulfilled in us: where he meaneth no other fulfilling, but that which we obtain by imputation. For the Lord Christ doth in such sort communicate his righteousness with us, that after a certain marvelous manner, he poureth the force thereof into us, so much as pertaineth to the judgement of God. It appeareth that he did no otherwise mean, by the other sentence which he had spoken a little before: 
Ro. v. nineteen.  As by the disobedience of one man we wear made sinners, so by the obedience of one man we are justified. What is it else to set our righteousness in the obedience of Christ, but to affirm that hereby only we are accounted righteous, because the obedience of Christ is imputed unto us as if it were our own? Therefore me thinks that Ambrose hath excellently well showed how there is an example of this righteousness in the blessing of jacob. 
L●b. 2. de jac. & ui●● beata.  For as jacob having not of himself deserved the pre-eminency of the first begotten son, hid himself in the apparel of his brother, & being clothed with his brother's cote that savoured of a most sweet smell, he crept into the favour of his father, and received the blessing to his own commodity under the person of an other: so we do lie hidden under the precious pureness of Christ our elder brother, that we may get a testimony of righteousness in the sight of God. The words of Ambrose are these: Whereas Isaac smelled the savour of the garments, peradventure this is meant thereby, that we are not justified by works but by faith: because fleshly weakness hindereth works, but the brightness of faith which meriteth forgiveness of sins, overshadoweth the error of deeds. And truly so it is. For, that we may appear before the face of God unto salvation, it is necessary for us, to smell sweetly with his odour. & to have our faults covered and barred with his perfection.   

The xii Chapter. ¶ That, to the end we may be fully persuaded of the free justification, we must lift up our minds to the judgement scare of God.  
ALthough it appeareth by most evident testimonies, that all these things are true, yet we shall not clearly perceive how necessary they be, until we have set before our eyes those things that ought to be the grounds of all this disputation. First therefore let us remember this, that we purpose not to speak of the righteousness of a worldly judicial court, but of the heavenly judgement seat: that we should not measure by our own small portion, by what uprightness of works God's judgement may be satisfied. But it is marvelous to see with what rashness and boldness it is commonly debated. Yea and it is to be seen how none do more boldly or with fuller mouths (as the saying is) prate of the righteousness of works, than they that are either monstrously sick of open outward diseases, or be ready to burst with inward vices. That cometh to pass because they think not upon the righteousness of God, whereof if they had never so little feeling, they would never make so great a mockery of it. And truly it is out of measure lightly regarded, when it is not acknowledged to be such and so perfect that nothing be imputed unto it but every way whole and absolute, and defiled with no uncleanness: such as never was and never shall be able to be found in man. It is in deed easy and ready for every man in Schools to talk vainly upon the worthiness of works to justify men. But when they come into the sight of God, such dalliances must avoid, because there is earnest doing used, and no trifling strife about words. To this, to this I say, we must apply our mind, if we will profitably inquire of true righteousness, how we may answer the heavenly judge when he calleth us to account. Let us think him him a to be judge, not such a one as our own understandings do of themselves imagine: but such a one as he is painted out in the Scripture, with whose brightness the stars shallbe darkened, by whose strength the hills do melt away, by whose wrath the earth is shaken, by whose wisdom the wise are taken in their subtlety, by whose pureness all things are proved unpure, whose righteousness the Angels are not able to bear, which maketh the innocent not innocent, whole vengeance when it is once kindled pierceth to the bottom of hell. If he (I say) sit to examine men's doings, who shall appear assured before his throne? 
Esa. xxxiij xiv.  who shall dwell with a devouring f●er? saith the Prophet. Who shall abide with continual burnings? he that walketh in righteousnesses & speaketh truth, etc. But let such a one come forth, what so ever he be. But that answer maketh, that none cometh forth. For this terrible saying soundeth, to the contrary: Lord if thou mark iniquities, 
Ps. ●xxx. ii● job. iiij. xvij.  Lord, who shall abide it? truly all must needs immediately perish, as it is written in an other place: Shall man be justified if he be compared with God, or shall he be purer than his maker? Behold they that serve him are not faithful, and he hath found perverseness in his Angels. How much more shall they that dwell in houses of ●●aye, & that have an earthly foundation, be consumed with moths? th●y shallbe cut down from the morning to the evening. 
job. xv. xv.  Behold among his Saints there is none faithful, and the heavens are not ●●ane in his sight: how much more is man abominable and unprofitable, which drinketh iniquity as water? I grant in deed that in the book of job, is mention made of a righteousness that is higher than the keeping of the law. And it is good to understand this distinction: because although a man did satisfy the law, yet he could not so stand to the trial of that righteousness that passeth all senses. Therefore although job be clear in his own conscience, yet he is amazed, and not able to speak, because he seeth that very angelic holiness can not appease God, if he exactly weigh their works. But I therefore will at this time overpass that righteousness which I have spoken of, because it is incomprehensible: but only this I say, that if our life be examined by the rule of the written law, we are more than senseless if so many curses wherewith the Lord hath willed us to be awaked do not torment us with horrible fear, and among other this general curse, 
〈◊〉 xxvii. x●vii.  Cursed is every one that doth not abide in all the things that are written in this book. Finally all this discourse shallbe but unsavoury and cold, unless every man yield himself guilty before the heavenly judge, and willingly throw down and abase himself, being careful how he may be acquitted.  
To this, to this I say, we should have lifted up our eyes, to learn rather to tremble for fear, than vainly to rejoice. It is in deed easy so long as the comparison extendeth no further than men, for every man to think himself to have somewhat which other ought not to despise. But when we rise up to have respect unto God, then suddenly that confidence falleth to the ground and cometh to nought. And in the same case altogether is our soul in respect of God, as man's body is in respect of the heaven. For the sight of the eye, so long as it continueth in viewing things that lie near unto it, doth show of what piercing force it is, but if it be ones directed up to the sun, then bring dazzled and dulled with the to great brightness thereof, it feeleth no less feebleness of itself in beholding of the sun, than it perceived strength in beholding inferior things. Therefore let us not deceive ourselves with vain confidence, although we count ourselves either equal or superior to other men: but that is nothing to God, by whose will this knowledge is to be tried. But if our wildness can not be tamed with these admonitions, he will answer to us as he said to the Pharisees: you be they that justify yourselves before men: 
Luc. xvi.xu.  but that which is high to men is abominable to God. Now go thy way and proudly boast of thy righteousness among men, while God from heaven abhorreth it. But what say the servants of God that are truly instructed with his Spirit? 
Ps. xliii. two.  Entre not into judgement with thy servant, because every living man shall not be justified in thy sight. An other saith, although in somewhat diverse meaning. 
job. ix. viij.  Man can not be righteous with God: if he will comende with him, he shall not be able to answer one for a thousand. Here we now plainly hear what is the righteousness of God, even such as can be satisfied with no works of men, to whom when it examineth us of a thousand offences, we can not purge ourselves of one. Such a righteousness had that same chosen instrument of God Paul conceived, 
i Cor. iiii. iiij.  when he professed that he knew himself guilty in nothing, but that he was not thereby justified.  
And not only such examples are in the holy Scriptures, but also all godly writers do show that they were alway of this mind. So Augustine saith. 
Ad 〈◊〉. lib. 3. ca 5.  All the godly that groan under this burden of corruptible flesh, and in this weakness of life, have this only hope that we have one mediator jesus Christ the righteous, and he is the appeasement for our sins. What saith he? If this be their only hope, where is the confidence of works? For when he calleth it only, he leaveth none other. 
Super cant. serm. 61.  And Bernard saith. And in deed where is safe and steadfast rest and assuredness for the weak, but in the wounds of the Saviour? and so much the surer I dwell therein as he is mightier to save. The world rageth, the body burdeneth, the devil lieth in wait I fall not, because I am bulded upon the sure rock. I have sinned a grievous sin my conscience is troubled, but it shall not be overtrobled, because I shall remember the wounds of the Lord. And hereupon afterward he concludeth. Therefore my merit is the Lords taking of mercy, 
●● psal. qui. habitat sermo. 15.  I am not utterly without merit, so long as he is not without mercies. But if the mercies of the Lord be many, than I also have as many merits. Shall I sing mine own righteousnesses. Lord I will remember only thy righteousness. For that is also my righteousness, for he is made unto me righteousness of God. Again in an other place. 
I● cant. sermo. 13.  This is the whole merit of man, if he put his whole hope in him that saveth whole man. Likewise where retaining peace to himself he leaveth the glory to God. To thee (saith he) let glory remain unminished: it shallbe well with me, if I have peace. I forswear glory altogether, lest if I wrongfully take upon me that which is not mine own, I lose also that which is offered me. And more plainly in an other place he saith: Why should the church be careful of merits, which hath a surer and safer way to glory upon the purpose of God? So there is no cause why thou shouldest ask, by what merits we hope for good things, 
Eze. xxxvi. xx●j. & xxx●●  specially when thou hearest in the Prophet, I will do it, not for your sakes, but for mine own sake, saith the lord. It sufficeth for merit, to know that merits suffice not. But as it sufficeth for merit not to presume of merits, so to be without merits sufficeth to judgement. Whereas he freely useth this word Merits for good works, we must therein bear with the custom. But in the end his purpose was to make Hypocrites afraid, that wildly range with licentiousness of sinning against the grace of God. As afterward he expoundeth himself, saying: Happy is the Church that neither wanteth merits without presumption, nor presumption without merits. It hath whereupon to presume, but not merits. It hath merits, but to deserve not to presume. Is not the very not presuming a deserving? Therefore it presumeth so much the more boldly, because it presumeth not, having large matter to glory upon, even the many mercies of the Lord.  
This is the truth. The exercised consciences perceive this to be the only sanctuary of safety, wherein they may safely rest themselves when they have to do with the judgement of God. For if the Stars that seemed most bright in the night season, do lose their brightness with sight of the sun, what think we shall become even of the rarest innocency of man, when it shallbe compared with the pureness of God? For that shallbe a most severe examination, that shall pierce into the most hidden thoughts of the heart, 
i Cor. iiij● two.  and (as Paul saith) shall reveal the secrets of darknesses, and disclose the hidden things of the heart, which shall compel the lurking and unwilling conscience to utter all things that now are fallen out of remembrance. The Devil our accuser will press us, which is privy to all the wicked deeds that he hath moved us to do. There the outward pompous shows of good works which now only are esteemed, shall nothing profit us. Only the pureness of will shallbe required. Wherefore the Hypocrisy, not only whereby every man knowing himself guilty before God desireth to boast himself before men, but also wherewith every man deceiveth himself before God (as we be all inclined to stroke & flatter ourselves) shall fall down confounded, howsoever it now be proud with more than drunken ●oldnesse. They that bend not their wit to such a sight, may in deed for a short time sweetly & pleasantly frame a righteousness to themselves, but it is such a righteousness as shallbe by & by shaken away from them at the judgement of God: like as great richesses heaped up in a dream do vanish away from men when they awake. But they that shall earnestly as it were in the sight of God, inquire of the true rule of righteousness, shall certainly find that all the works of men, if they be judged by their own worthiness, are nothing but defilings & filthiness: that y● which among the common people is accounted righteousness, is before God mere wickedness: that that which is judged purity, is uncleanness: that that which is reckoned glory, is but shame.  
From this beholding of the perfection of God, let it not grieve us to descend to look upon ourselves without flattery or blind affection of love. For it is no marvel if we be all so blind in this behalf, for as much as none of us doth beware of the pestilent tenderness toward himself, which (as the Scripture crieth out) naturally sticketh fast in us all. To every man (saith Solomon) his own way is right in his own eyes. 
P●o. ●xi. ij ●xvi. ij.  Again. All the ways of man seem clean in his own eyes. But what▪ Is he acquitted by this blindness? No. But (as he further saith in the same place) the lord weigheth the hearts, that is to say, while man flattereth himself by reason of the outward visor of righteousness that he beareth in resemblance, in the mean time the lord with his balance examineth the hidden uncleanness of the heart. Therefore sith we so nothing profit with such flatteries, let us not wilfully mock ourselves to our own destruction. But that we may try ourselves rightly, we must necessarily call back our conscience to the judgement seat of God. For we do altogether need his light to disclose the secret foldinges of our perverseness, which otherwise lie to deeply hidden. For then, and never till then, we shall clearly perceive what is meant hereby: that man being rottenness & a worm, 
job. xv. x●●. job. xiv. iiij. job. ix. xx  abominable & vain, which drinketh wickedness as water is far from being justified before God. For who should make that clean that is conceived of unclean seed? not one man. Then shall we also find that by experience, which job said of himself: If I will go about to show myself innocent, mine own mouth shall condemn me: if I will show myself righteous, it will prove me wicked. For that is not meant of one age only, 
Esa. iiii. vi  but of all ages, which the Prophet in old time complained of Israel, that all went astray like sheep, that every one turned aside to his own way. For he there comprehendeth all them, to whom the grace of redemption should come. And the rigorousness of this examination ought to proceed so far, till it subdue us, so that we be fully thrown down withal, and by that mean prepare us to receive the grace of Christ. For he is deceived that thinketh himself able to receive the enjoying of this grace, until he have first thrown down all haughtiness of mind. 
i Pet. v. ●.  This is a known saying: that God confoundeth the proud, and giveth grace to the humble.  
But what way is there to humble ourselves, but that we being altogether needy & empty, should give place to the mercy of God? For I do not call it humbleness, if we think that we have any thing remaining with us. And hitherto they have taught a very hurtful hypocrisy, that have joined these two things together, that we must think humbly of ourselves before God, and that we must make some account of our own righteousness. For if we confess to God contrary to our own thinking, we do wickedly lie unto him: but we can not think as we ought, but that by and by all that seemeth glorious in us must be trodden under foot. 
Ps. 〈…〉.  Therefore when thou hearest in the Prophet, that there is prepared salvation for the humble people, and abacement for the eyes of the wicked: First think, that there is no entry open to salvation, until thou have laid away all pride & taken to thee perfect humbleness: then, that the same humbleness is not a certain modesty whereby thou givest over to the Lord a hear breadth of thine own right, as they are called humble before men that do neither presumptuously advance themselves, nor reproachfully triumph over other, although they stand upon some estimation of their own excellence: but an unfeigned submission of a mind thrown down with feeling of his own misery & nedinesse. For it is so each where described in the word of God. When the lord saith thus in Zephanias: 
Zepha. l●● xi.  I will take away out thee him that outrageously rejoiceth, & I will leave in the mids of thee the afflicted man, & the poor man, & they shall trust in the lord: doth he not there plainly show who be humble? even they that lie afflicted with knowledge of their own poverty. On the other side he calleth the proud, outrageous reioysers, because men joying in prosperity are wont to rejoice without measure. But to the humble whom he purposeth to save, he leaveth nothing but to trust in the Lord. And likewise it is said in Isaiah: 
Esa. lxvi. ij. Esa. lvii. xv.  Whom shall I look unto, but to the poor & contrite in spirit, & him that feareth my words? Again: The high and excellent, that inhabiteth eternity, his name is holy, that dwelleth on high, and in the holy place, and with the contrite and humble spirit, to quicken the spirit of the humble and the heart of contrite. When thou so oft hearest the name of contrition, understand thereby the wound of the heart, that suffereth not a man thrown down on the ground to rise again. With such contrition ought thy heart to be wounded, if thou wilt according to the saying of God be advanced with the humble. If that be not done, thou shalt be brought low with the mighty hand of God to thy shame and disgracement.  
And our best Schoolmaster thinking it not enough to show it out in words, hath also set out unto us in a parable the image of true humility as in a painted table. 
Luc. xixij▪ xiij.  For he bringeth forth a Publican that standing a far of, not daring to lift up his eyes to heaven, with much knocking his breast prayeth in this wise: Lord be merciful to me a sinner. Let us not think these to be tokens of feigned modesty, that he dare not look up to heaven, nor to come nearer, that with knocking his breast he confesseth himself a sinner: but let us know that they be testimonies of inward affection. On the other side he setteth the Pharisee, which thanketh God that he is not of the common sort of men, either an oppresser, or an unrighteous man, or an adulterer, because he fasted twice on the Sabbat, and gave tithes of all that he possessed. He do the with open confession acknowledge that the righteousness which he hath is the gift of God: but because he standeth in confidence that he is righteous, he departeth from God unfavored and in hatred. The Publican by acknowledging of his own wickedness is justified. Hereby we may see, how great is the estimation of our humbling us before God: so that the heart can not be open to receive his mercy, unless it be first voide of all opinion of his own worthiness. When this opinion hath possessed the place, it shutteth up the way for God's mercy to enter. And that no man should doubt hereof, Christ was sent of his father into the earth with this commission, to bring glad tidings to the poor, 
Esa. lxi. i.  to heal the contrite in heart, to preach liberty to the captive, & deliverance to them that were shut up in prison, and to comfort them that mourn: to give them glory for ashes, 
Matt. x●. xxviij. Matt. ix. xiij.  oil for mourning, the rob of praise for the spirit of sorrow. According to this commission, he calleth none but them that labour and are laden to take part of his liberality. And in an other place he saith: I came not to call the righteous, but sinners.  
Therefore if we will give place to the calling of Christ, let all arrogancy & carelessness depart far away from us. Arrogancy groweth of a foolish persuasion of our own righteousness, when a man thinketh himself to have somewhat, by the deserving whereof he may be commended before God, carelessness may be even without any persuasion of works. For many sinners, because being drunk with sweetness of vices they think not upon the judgement of God, lie as it were senselessly amazed with a disease of drowsiness, that they aspire not to the mercy offered them. But we must no less shake of such dull sluggishness, than we must cast away all vain confidence of ourselves, that we may without encumbrance hasten to Christ, that we being empty & hungry may be filled with his good things. For we shall never sufficiently have trust in him, unless we utterly distrust of ourselves, we shall never sufficiently raise up our courages in him, unless they be first thrown down in ourselves. We shall never sufficiently have consolation in him, unless we be first desolate in ourselves. Therefore we be then meet to take hold of & obtain the favour of God, casting away all trust of ourselves, but trusting upon the only assuredness of his goodness, when (as Augustine saith) forgetting our own deservings, 
De verbis apest. ca 8.  we embrace the gifts of Christ. Because if he sought deservings in us, we should not come to his gifts. 
Serm. 15. in cant.  Wherewith Bernard very well accordeth, comparing proud men to unfaithful servants, that arrogantly claim any thing be it never so little to their own deservings: because they do wrongfully keep to themselves the praise of grace passing by them, as if a wall would say that it bringeth forth the sunbeam which it receiveth through a window. But, not to tarry longer hereupon, let us take a short but a general and sure rule, that he is prepared to take part of the fruits of God's mercy, that hath utterly emptied himself, I will not say of righteousness, which is none at all, but of the vain and windy image of righteousness. Because every man so much hindereth his receiving of the liberality of God as he resteth in himself.   

The xiii Chapter. ¶ That there are two things to be marked in free justification.  
ANd here are alway two things to be principally looked unto: that is to say, that there may remain to the Lord his glory unminished and as it were wholly and perfectly maintained, and to our consciences an untroubled quietness and calm tranquillity before his judgement. We see how oft and how earnestly the Scripture exhorteth us, to give only to God a confession of praise, when we entreat of righteousness. And the Apostle testifieth, 
Rom. iij. xv.  that this was the Lords principal purpose of giving us righteousness in Christ, that he might show his own righteousness. And what a showing that should be, he declareth immediately after: that is, if he alone be known to be righteous, and that justified him that is of the faith of jesus Christ. Thou seest that the righteousness of God is not sufficiently set out, unless he alone be accounted righteous, and do communicate the grace of righteousness to them that deserve it not. By this mean he will have every mouth to be stopped, and the whole World to be made subject to him. For while man hath any thing to speak in his own defence, so long there is somewhat taken away from the glory of God. 
Ezec. xx. xl●i.  So in Ezechiel he teacheth how much we glorify his name by reknowleging of our own wickedness. You shall remember (sayeth he) the ways and all the wicked doings wherewith ye have been defiled. And ye shall be displeased with yourselves in your own sight, in all the evils that ye have committed. And ye shall know that I am the Lord, when I shall do good to you for mine own names sake, and not according to your most wicked offences. If these things be contained in the true knowledge of God, that we being bruised with knowledge of our own iniquity, should consider that he doth good to us where as we be unworthy thereof: why then do we to our great hurt attempt to steal away from the Lord any parcel be it never so small of the praise of his free goodness? Like wise jeremy when he crieth out, 
jer. ix. xiij  Let not the wise man glory in his wisdom, or the rich man in his richesses, or the strong man in his strength, but let him that glorieth, glory in the Lord: doth he not there declare that somewhat is diminished from God's glory, if man glory in himself? To this purpose truly doth Paul apply those words, 
i Cor. i thirty.  when he teacheth that all the parts of our salvation are reposed in Christ, that we should not glory but in the Lord. For his meaning is that he riseth up against God & darkeneth his glory, whosoever thinketh that he hath any thing be it never so little of his own.  
This is the truth, we never truly glory in him, unless we be utterly put from our own glory. On the other side, this is to be held for a catholic principle, that all they glory against God that glory in themselves. 
Rom. two. nineteen.  For Paul judgeth that only by this mean the world is made subject to God, when all matter to glory upon is utterly taken from men. Therefore isaiah, when he declareth that Israel shall have their justification in God, 
isaiah. xlv. xxv.  sith also that they shall there also have their praise: as though he should say, that the Lord to this end justifieth the elect that they should glory in him and in nothing else. But how we ought to be praised in the Lord, he had taught in the verse next before: that is, that we should swear that our righteousnesses & strength are in the Lord. Note that there is not required a bare confession, but confirmed with an oath, that a man should not think that he shall be discharged with I wot not what feigned humility. And let no man here allege for excuse, that he doth not glory when without arrogance he reknowlegeth his own righteousness: for there can be no such estimation but it engendereth confidence, nor confidence but it breedeth glory. Therefore let us remember that in all the disputation of righteousness we must have regard to this end, that the praise thereof remain with the Lord whole & perfect. For as much as for declaration of his righteousness (as the Apostle testifieth) he hath poured out his grace upon us, 
Rom. iii. xxvi.  that he might be just & justifying him that is of the faith of Christ. 
Ephe. i. two. Eph. i viii  Wherefore in an other place, when he had taught that the Lord gave us salvation, to set out the glory of his name, afterward as it were repeating the same thing he addeth: ye are saved by grace & by the gift of God, not by works, that none should glory. And when Peter telleth that we are called unto hope of salvation that we should declare the powers of him that hath called us out of darkness into his marvelous light, without doubt his meaning is so to make the only praises of God to sound in the ears of the faithful, that they should with deep silence oppress all arrogancy of the flesh. In a sum, man can not without robbery of God challenge to himself any one crumb of righteousness: because even so much is plucked and taken away from the glory of God's righteousness.  
Now if we ask by what mean the conscience may be quited before God, we shall find no other mean but if free righteousness be given us by the gift of God. Let us always think upon this saying of Solomon, Who shall say, 
Pro. xx. ●x.  I have cleansed my heart, I am made clean from my sin? Truly there is no man that shall not be overwhelmed with infinite filthiness. Therefore let even the perfectest man descend into his own conscience, & call his doings to account: what end shall he have? Shall he sweetly rest as though all things were in good order between him & God? & shall he not rather be vexed with terrible torments, when he shall feel matter of damnation abiding in himself if he be judged according to his works? The conscience, if it look upon God, must of necessity either have assured peace with his judgement, or be besieged with the terrors of hell. Therefore we profit nothing in disputing of righteousness unless we stablish such a righteousness, with the steadfastness whereof our soul may be stayed in the judgement of God. When our soul shall have whereby it may both without fear appear before the face of God, & receive his judgement, unshaken, then & not till then let us know that we have found an unfeigned righteousness. Therefore not without cause the Apostle standeth so much upon this point, 
Rom. iiii. xiiii.  with whose words I had rather express it than with mine own. If (saith he) the promise of inheritance be of the law, faith is made void, the promise is made abolished. He first inferreth that faith is disannulled and made void if the promiss of righteousness have respect to the deservings of our works, or do hang upon the keeping of the law. For so could never any man assuredly rest in it: because it could never come to pass that any man might assuredly determine with himself that he had satisfied the law, as in deed never any man doth by works fully satisfy it. Whereof, that we should not need to seek far for testimonies to prove it, every man may be a witness to himself that will with a right eye behold himself. And hereby appeareth, in how deep & dark corners hypocrisy buried the minds of men, while they so carelessly bear with themselves, that they stick not to set their own flatteries against the iudgegement of God, as though they would bind to a stay of his judicial proceeding, but the faithful that do sincerely examine themselves, are grieved & tormented with a far other manner of carefulness. Therefore there should so enter into all minds a doubting, & at length a very despair where each man for himself should make account, with how great a burden of det he is still overpressed, and how far he is from the condition wherewith he is charged. Lo, how faith is by this mean already expressed & extinguished. For to waver, to vary, to be carried up & down, to stick fast in doubting, to be holden in suspense, to stagger, & at length to despair, is not to trust: but to strengthen thy mind with constant certainty & perfect assuredness, & to have whereupon to rest & fasten thy foo●e.  
He adjoineth also an other thing, that is, that the promise shall thereby be made of no effect & void. For if the fulfilling thereof do hang upon our deserving, when shall we come thus far as to deserve the bountifulness of God? Also this second point hangeth upon the former: For the promise shall not be fulfilled but to them that believe it. Therefore if faith be fallen, there shall remain no force of the promiss. Therefore the inheritance is of faith, that it may be according to grace, to stablish the promise. For it is abundantly well established when it resteth upon the only mercy of God: because his mercy & truth are with a perpetual knot joined together, that is to say, whatsoever God mercifulli promiseth, he also faithfulli performeth. So David, 
Ps. x. xix.lxxiii.  before that he required salvation by the word of God, first determineth the cause thereof to be in his mercy. Let thy mercies (saith he) come unto me, thy salvation according to thy word. And rightfully: because God is by no other mean persuaded to make the promise, but of his own mere mercy. Therefore we must herein stay, & deeply fasten all our hope & not to look to our own works, to seek any help of them. And that you should not think that I herein speak any new thing: Augustine doth also teach that we ought so to do. 
In Psal. 88 tract. priore.  Christ (saith he) shall reign for ever in his servants, God hath promised it, God hath said it, and if that be not enough, God hath sworn it. Therefore for as much as the promise is established, not according to our deservings, but according to his mercy, no man ought to speak fearfully of that of which he can not doubt. bernard also saith: 
In ded●ea●● templi. ser. 5.  The disciples of Christ say, Who can be saved? Butte he answered: this is impossible with men, butt it is not impossible with God. This is all our confidence, this is our only comfort, this is the whole ground of our hope, but being assured of the possibility, what say we of his will? Who knoweth whether he be worthy of love or hatred? 
Eccle. ix.i. i. Cor. two. xvi  Who hath known the Lords meaning▪ Or who hath been his counsellor? Here now faith must of necessity help us, here must his truth succour us, that that which is hidden from us in the heart of the father, may be revealed by the Spirit, & his Spirit testifying it may persuade our hearts that we are the sons of God. And it may persuade us by calling & iustifyeng us freely by faith, in which things there is as it were a certain mean passage from the eternal predestination to the glory that is to come. Briefly let us thus conclude. The Scripture declareth that the promises of God are not established, unless they be taken hold of with assured affiance of conscience: & wheresoever there is any doubting or uncertainty it pronounceth that they be void. Again it pronounceth that they do nothing but stagger & waver if they rest upon our own works. Therefore we must needs either lose righteousness, or we must not consider our own works, but only faith must take place, whose nature is this, to lift up her ears & shut her eyes, that is to say, to be heedfully bend to the promise only, and to turn away her thought from all man's worthiness or deserving. 
Zach. iii. ix.  So is the notable prophecy of Zacharie fulfilled, that when the wickedness of the land shallbe done away, a man shall call his friend under his vine & under his fig tree, where the Prophet declareth that the faithful do no otherwise enjoy true peace but after obtaining of the forgiveness of sins. For this cavelation is to be remembered in the Prophets, that when they speak of the kingdom of Christ, they set out the outward blessings of God as figures of the spiritual things. 
isaiah. ix.vi. Ephe. two. xiiii.  Whereupon Christ is called both the king of peace & our peace, because he appeaseth all the troublesome motions of conscience. If we seek by what mean he doth it, we must needs come to the sacrifice by which God is appeased. For he shall never cease to tremble for fear that shall not determine that God is appeased by the only satisfactory cleansing wherein Christ hath sustained his wrath. Finally peace is no where else to be sought for but in the terrors of Christ our redeemer.  
But why do I use so dark a testimony? Paul every where denieth, that there is peace or quiet joy left to consciences, 
Rom. u.i.  unless it be determined that we be justified by faith. And he therewithal declareth whence that assuredness cometh, namely when the love of God is poured into our hearts by the holy Ghost: as if he had said, that our consciences can not otherwise be quieted, unless we be certainly persuaded that we please god. Whereupon also in an other place he crieth out in the person of all the godly, 
Rom. v.  Who shall sever us from the love of God, which is in Christ? because we shall tremble even at every little breath, till we be arrived into that haven: but we shallbe without care even in the darkness of death, so long as the lord shall show himself a pastor to us. 
Psa. xxiii. xii.  Therefore whosoever prate that we are justified by faith, because being regenerate we are just by living spiritually: they never tasted the sweetness of grace, to consider that God will be merciful unto them. Whereupon also followeth, that they do no more know the manner of praying rightly, than Turks & whatsoever other profane Nations. For (as Paul witnesseth) it is no true faith unless it teach & put us in mind of the most sweet name of Father, yea unless it open our mouth freely to cry out Abba father. 
Gal. iiii. vi.  Which in an other place he more plainly expresseth, where he saith that in Christ we have boldness & entry in confidence by the faith of him. Truly this cometh not to pass by the gift of regeneration: which as it is always unperfect in this flesh, so it containeth in itself manifold matter of doubting. Wherefore we must of necessity come to this remedy, that the faithful should determine that they may by no other right hope for the inheritance of the heavenvly kingdom, but because being graffed into the body of Chest they are freely accounted righteous. For as touching justification, faith is a thing merely passive, bringing nothing of our own to the recovering of the favour of God, but receiving of Christ that which we want.   

The xiiii Chapter. ¶ What is the beginning of justification, and the continual procedings thereof.  
THat the matter may be made more plain, let us search, what may be the righteousness of man in the whole course of his life: & let us make four degrees thereof. For men either being endued with no knowledge of God, are drowned in idolatry: or being entered into profession by sacraments, denying God with uncleanness of life whom they confess with mouth, they are Christ's no further than in name: or they be hypocrites, which cover the wickedness of their hearts, with vain deceitful colours: or being regenerate by the Spirit of God, they endeavour themselves to true holiness. Specially when they are to be judged by their natural gifts, from the crown of their head to the soul of their foot, there shall not be found one sparkle of goodness: unless peradventure we will accuse the Scripture of falsehood, when it setteth out all the sons of Adam with these titles, that they be of froward & stubborn heart that all the imagination of their heart is evil from their infanty, 
jer. xvii. ix. Gen. viii. xxi. Psa. x●●ii● xi. & xiv. two. Gen. vi.iii. Gal. v. nineteen  that their thoughts be vain, that they have not the fear of God before their eyes, that none of them understandeth or seeketh God: brefeli that they be flesh, by which word are understanded all those works which Paul rehearseth, fornication, unclenanes, unchastity, riotousness, worshipping of idols, witchcrafts, enmities, contentions, emulations, angers, dissensions, sects, envies, manslaughters, & whatsoever filthiness & abomination mai be devised. This forsooth is the worthiness, with confidence whereof they must be proved. But if any among them excel with such honesty of manners as may have some show of holiness among men: yet because we know that God regardeth not the outward glister, we must search the very fountain of works, if we will have them to avail any thing to righteousness. We must (I say) thoroughly look into them, from what affection of heart these works proceed. But although here lieth open a most large field to discourse in, yet because the matter may be declared in very few words, I will follow as much as I may a briefness in teaching.  
First I deny not that whatsoever excellent gifts appear in the unbelievers, they are the gifts of God. Neither do I so differ from common judgement, that I would affirm that there is no difference between the justice, temperance, & equity of Titus & Traianus, & the rage, intemperance, & cruelty of Caligula, or Nero, or Domitian: between the filthy lusts of Tiberius, & in this behalf the continence of Uespasian: & (that we may not tarry upon some special virtues or vices) between the observing & the despising of right & laws. For there is so great difference of right & wrong, that it appeareth even in the dead image thereof. For what thing shall there remain well ordered in the world, if we confounded these together? Therefore such a difference between honest & unhonest doings, the Lord hath not only engraven in the minds of all men, but also doth oft confirm it with the dispensation of his providence. For we see how he extendeth many blessings of this present life to them that among men do follow virtue. Not because the outward image of virtue deserveth so much as the least benefit of his: but so it pleaseth him to declare by proof how much true righteousness pleaseth him, when he suffereth even outward & feigned righteousness not to be without reward. Whereupon followeth that which we even now confessed, that these virtues, such as they be, or rather images of virtues, are the gifts of God, forasmuch as there is nothing in any wise praise worthy, which proceedeth not from him.  
But nevertheless it is true which Augustine writeth, that all they that are strangers from the true religion of the one God, howsoever they be accounted worthy of admiration for opinion of virtue, 
Li. 4. cötra ●ulianum.  are not only worthy of no reward, but rather are worthy of punishment, because they do with defiling of heart, bespott the pure good things of God. For though they be the instruments of God, to preserve the fellowship of men with justice, continence, temperance of mind, valiantness, & wisdom: yet they do very evilly execute these good works of God: because they are restrained from evil doing, not by sincere love of goodness, but either by only ambition, or by love of themselves, or by some other crooked affection. Whereas therefore they are corrupt by the very uncleanness of heart as by their beginning, they are no more to be reckoned among virtues, than those vices, which are wont to deceive by reason of nearness & likeness of virtue. Finally when we remember, that th'end of that which is right, ever is that God be served: whatsoever tendeth to any other end, fourthwith worthily loseth the name of right. Because therefore they have not respect to the mark which the wisdom of God appointeth: although the thing that they do, seem good in doing, yet by a wrongful end it is sin. He concludeth therefore that all the Fabricii, Scipiones, & Cato's, in all these excellent acts of theirs: yet sinned in this behalf, that whereas they lacked the light of faith, they did not apply them to that end to which they ought to have applied them: and that for that cause, true righteousness was not in them: for as much as duties are not weighed by the doings, but by the ends.  
Moreover if it be true which john saith, that there is no life without the son of God: 
i. john. u.xii.  who so have no part in Christ, what manner of men so ever they be, whatsoever they do or go about, yet they run forward with their whole course into destruction & the judgment of eternal death. After this reason, 
Li. ad Bonisac. 3. ca 5.  is that said of Augustine, Our religion disceneth the righteous from the unrighteous, not by law of works, but by the very law of faith, without which, those that seem good works are turned into sins. Wherefore the same Augustine saith very well in an other place, 
Pref. in Psalm.  when he compareth the endeavour of such men to running out of the way. For how much faster a man runneth out of the way, so much further he is from the mark, & therefore is made so much more miserable. Wherefore he affirmeth that it is better to halt in the way, than to run out of the way. Finally it is certain that they are evil trees, forasmuch as without the communicating of Christ there is no sanctification. They may therefore bear fair fruits & beautiful to the eye, yea & sweet in taste, but in no wise good fruits. Hereby we easily perceive that whatsoever man thinketh, purposeth, or doth, before that he be reconciled to god by faith, is accursed, & not only of no value to righteousness, but of certain deserving to damnation. And why dispute we hereof as of a doubtful thing, sith it is already proved by the witness of th'apostle, 
Heb. xi. vi  that it is impossible that any man mai please God without faith.  
But there shall yet appear a plainer proof, if the grace of God be in comparison, directly set against the natural state of man. For the scripture crieth out every where, that God findeth nothing in man whereby he may be provoked to do good to him, but with his own free goodness preventeth him. For what can a dead do to attain life? But when he lighteneth us with the knowledge of himself, 
john. v. xxv.  he is said to raise us from death, & to make us a new creature. For we see that oftentimes, specially of the Apostle, the goodness of god is set forth unto us by this title. God (saith he) which is rich in mercy, 
Eph. two. iiii.  for the great love wherewith he loved us, even when we were dead by sins, hath made us alive together in Christ. etc. In an other place, where under the figure of Abraham he entreateth of the general calling of the faithful, he saith: it is God that giveth life to the dead, & calleth those things that are not, as though they were. If we be nothing, what (I beseech you) can we do? Wherefore the lord strongly beateth down this arrogancy, in the history of job, in these words: who preventeth me, 
job. ●●●. two Rom. x. xixv.  & I shall rendre it him? for all things are mine. Which sentence Paul expounding applieth it to this, that we should not think that we bring any thing to the lord but mere shame of neediness & emptiness. Wherefore in the place above cited, to prove that we are come into the hope of salvation by his grace alone, not by works, he allegeth that we are his creatures because we are new begotten in Christ jesus, to the good works which he hath prepared that we should walk in them: 
Eph. two. x.  As if he had said: which of us may boast that he hath with his righteousness provoked God, sith our first power to do good proceedeth out of regeneration? For as we are made by nature, oil shall sooner be wrong out of a stone, than a good work out of us. Truly it is wonderful if man being condemned of so great a shame, dare yet say that there remaineth any thing with him. Therefore let us confess with this noble instrument of God, 
i. Ti●. ix.  that we are called of God with a holy calling, no● according to our works, but according to his purpose & grace: & that the kindness & love of God our saviour toward us hath appeared, 
Tit. iii. iiii  because he hath saved us, not by the works of righteousness which we have done, but according to his own mercy: that being justified by his grace, we might be made the heirs of eternal life. By this confession we despoil man of all righteousness even to the least little piece thereof, till he be by only mercy regenerate into hope of eternal life: forasmuch as if the righteousness of works do bring any thing toward the justifying of us, 
Ro. xi. vi. Matt. ix. xiii.  it is falsely said that we are justified by grace. Truly th'apostle had not forgotten himself, when he affirmed justification to be of free gift, which in an other place reasoneth that grace is now not grace, if works do any thing avail. And what other thing doth the lord mean, when he saith that he came not to call righteous men but sinners? If only sinners are received, why seek we an entry by feigned righteousnesses?  
Still this same thought hath now & then recourse to my mind, that it is peril lest I should do wrong to the mercies of God, which do so carefully travail in proving of this thing as though it were doubtful or dark. But because our enviousness is such, as unless it be most straightly thrust out of place, it never yieldeth to God that which is his, I am compelled to tarry somewhat the longer upon it. Yet for asmuch as the scripture is clear enough in this matter, I will in fight rather use the words thereof them mine own. isaiah, when he hath described the universal destruction of mankind, doth immediately after veri fitly adjoin the order of restoring. 
Esa. lvi. x●i  The lord hath seen, & it seemed 〈◊〉 in his eyes. And he saw, that there is no man: & he marveled that there is none that offereth himself: & he hath set salvation in his own arm, & hath strengthened himself with his own righteousness. Where are our righteousnesses if it be true which the prophet saith: that there is no man that helpeth the lord in recovering his salvation? So an other prophet, where he bringeth in the lord, discoursing of the reconciling of sinners to himself, 
Ose. two. xii  saith: I will espouse the to me for ever, in righteousness, judgement, grace & mercy. I will sai to her that hath not obtained mercy, thou hast obtained merci. If such covenant, which it is certain to be the first conjoining that we have with God, standeth upon the mercy of god there is left no foundation of our own righteousness. And I would fain learn of those men which fame that man meeteth God with son righteousness of works, whether they think that there is any righteousness at all, but that which is acceptable to God. If it be madness to think so, what acceptable thing to god can proceed from his enemies, whom he wholli abhorreth with all their doings? That all we, 
 I say, are the dedli & professed enemies of our god, the truth itself testifieth, till being justified, we are received into friendship. If justified 〈◊〉 the beginning of love, what righteousness of works shall go before 〈…〉 John, to turn away that pestilent arrogance, doth diligently put us in mind how we did not first love him. And the self same thing the lord had long before taught by his prophet: 
●se. x●iil. ●v.  I will love them, saih he, with a free love, because mine anger is turned. Certainly his love is not provoked by works if it hath of his own accord inclined itself unto us. But the rude common sort of men think it to be nothing else, but that no man hath deserved that Christ should perform our redemption: yet that to the entering into the possession of redemption, we be helped by our own works. Yea but hosoever we be redeemed of Christ, yet till we be by the calling of the Father graffed into the communion of him, we are both heirs of darkness and death and the enemies of God. 
●. Cor. vi. xi.  For Paul teacheth that we are not cleansed & washed from our uncleannesses by the blood of Christ, until the holy ghost worketh the cleansing in us. Which same thing Peter minding to teach, declareth that the sancrifinge of the Spirit availeth unto obedience & the sprinkling of the blood of Christ. 
i Pet. i. i●.  If we be by the Spirit sprinkled with the blood of Christ unto cleansing, let us not think that before such watering we be any other than a sinner is without Christ. Let this therefore remain certain, that the beginning of our salvation is as it were a certain resurrection from death to life: because when for Christ's sake it is given to us to believe in him, then we first begin to pass from death into life.  
Under this sort are comprehended they which have in the division above set been noted for the second & third sort of men. For the uncleanness of conscience proveth that both of them are not yet regenerate by the Spirit of God. And again, whereas there is no regeneration in them, this proveth the want of faith. Whereby appeareth that they are not yet reconciled to God, nor yet justified in his sight: forasmuch as these good things are not attained to, but by faith. What can sinners being estranged from God bring ●orth, but that which is accursed in his judgement? With this foolish boldness in deed, both all wicked men are puffed up, & specially hypocrites: because howsoever they know that their whole heart swarmeth full of filthiness, yet if they do any works that have a show of goodness, they think them worthy that God should not despise them. Hereof groweth that pernicious error, that being proved guilty of a wicked & mischievous mind, yet they can not be driven to confess themselves void of righteousness: but even when they acknowledge themselves unrighteous, because they can not deny it, yet they arrogantly claim some righteousness unto them. This vanity the lord excellentli well confuteth by the prophet: 
Hag. two. ●●●  Ask (saith he) the priests, saying: if a man carry sanctified flesh in the hem of his garment, & putteth to it bread or other meat, shall it be sanctified? The priests answered: No. And Haggee said. If a defiled man in soul touch any of such these things, shall it be defiled? The priests answered: it shallbe defiled. Haggee said. So is this people before my face, saith the lord: & so all the work of their hands, & all things that they offer to me shallbe defiled. I would to god that this saying might either get full credit with us, or well be settled in our remembrance. For there is no man, though he be otherwise in his whole life never so heinous a wicked doer, that ca●e abide to be persuaded, that which the Lord here plainly pronounceth. The naughtiest man, so soon as he hath performed one or two doubtful deeds of the law, doubteth nor that it shallbe accounted to him for righteousness. But the Lord crieth to the contrary, that theridamas is no sanctification gotten thereby, unless the heart be first well cleansed. And not contented therewith, he affirmeth that all the works whatsoever they be that proceed from sinners, are defiled with uncleanness of the heart. Therefore let the name of righteousness departed from these works which are by the Lords own mouth condemned of filthiness. And with how fit a similitude doth he show the same? For it might have been objected, that whatsoever the Lord had commanded, was inviolably holly. But he on the contrary side setteth against them, that it is no marvel, if those things that are hallowed by the law of the Lord, are de●●ied with the filthiness of naughty men: whereas an unclean hand profaneth a holy thing with touching it.  
The same matter he excellently well handleth in isaiah. Offer not (saith he) sacrifice in vain: 
Esa. i. xiii.  incense is abomination to me: my soul hateth your kalends and solemnities. They are become tedious to me, and I have been weary with bearing them: when you shall hold up your hands I will turn away mine eyes from you: when you shall multiply prayer I will not hear: for your hands are full of blood. Be washed, be clean, take away the evil of your thoughts. What meaneth this that the lord so loatheth the obeying of his own law? Yea but he here refuseth nothing that is of the natural observing of the law, the beginning whereof he every where teacheth to be the unfeigned fear of his name. Wh● that is taken away, what so ever things are offered him are not only trifles, but stinking and abominable filthiness. Now let the hypocrites go, & keeping perverseness wrapped up in their heart, endeavour to deserved the favour of God with works. But by this mean, they shall more & more provoke him to wrath. 
Pro. xv, viij.  For to him the sacrifices of wicked are abominable, & the only prayer of upright men pleaseth him. Therefore we hold that out of doubt, which ought to be most commonly known to him, that is even but meanly exercised in the Scriptures, that even those works that glister most gloriously in men not yet truly sanctified, are so far from righteousness in the sight of the lord, 
Aug. lib. de poe●il. & Gregor.  that they be judged sins. And therefore they have said most truly that have taught that favour with God is not procured to any person by works: but contrary wise that works do then please, & never till then, when the person hath first found grace in the sight of God. And this order is religiously to be kept, to which the scripture leadeth us by the hand. Moses writeth that the lord had respect to Abel & to his works. 
Gen. iiii. iiii. Act. xv vi,  See you not how he declareth that God is favourable to the men, before that he hath respect to their works? Wherefore the cleansing of the heart must go before, that the works which come from us, may be lovingly received of God: bi●●●se this saying of jeremy is always in force, 
jere v. iii  that the works of God have respect unto truth. And that it is only faith by which the hearts of men are cleansed, the holy ghost hath affirmed by the mouth of Peter: whereby it is certain, that the first foundation is in true and truly faith.  
Now let us look what righteousness they have, whom we have set in the fowerth degree. We grant that when God by the mean of the righteousness of Christ, reconcileth us to himself, and giving us tree forgiveness of sins accounteth us for righteous, with such mercy is also conjoined this his beneficial doing, that by his holy spirit he dwelleth in us, by the power whereof the lusts of our flesh are dayiye more and more mortified: but we are sanctified: that is to say, hallowed to the Lord unto true pureness of life, when our hearts are framed to the obedience of the law: that this may be our chief will, to serve his will, and by an means to advance only his glory. But even while by the guiding of the holy ghost we walk in the ways of the Lord, least● yet we forgetting ourselves should wear proud, there are left certain remnants of imperfection, which may minister us matter of humility▪ There is none righteous, 
●. ●ing. bui. v●.  (saith the scripture) that doth good and sinneth no●. What manner of righteousness therefore will they yet get by their works? First I say, that the best work that can be brought forth of them, is yet alway sprikled & corrupted with some uncleanness of the flesh, & hath as it were some dregs mingled with it. I say, let a holy servant of God chose out of all his life the most excellent thing that he shall think that he hath done in the whole course thereof, & let him well consider all the parts of it, without doubt he shall find somwher somewhat savouring of the rottenness of the flesh forasmuch as to doing well our cheerful quickness is never such as it ought to be, but in slacking our course our weakness is much. Although we see that theridamas are evident fowl blots wherewith the works of the holy are be spread, yet grant that they be nothing but most little spots: shall they nothing offend the eyes of God, before whom even the stars are not clean? Thus have we showed that there cometh not so much as one good work out of holy men, which if it be judged in itself, deserveth not just reward of shame.  
Secondly I say, that if it were possible that we should have some thoroughly pure & perfect works, yet one sin is enough to blot our & quench all the remembrance of the former righteousness, 
Eze. xviij. x●iiii. jac. two. x.  as the prophet saith. With whom also james agreeth: He that offendeth (saith he) in one, is made guilty of al. Now fith this mortal life is never pure or void from sin, whatsoever righteousness we should purchase, being from time to time with sins following corrupted, oppressed & lost, it should not come into the sight of God, nor be accounted to us for righteousness. Finalli when the righteousness of works is entreated of, we must not have respect to the work of the law, but to the commandment. Therefore if we ●eke righteousness by the law, we shall in vain bring forth one or two works: but a perpetual obedience of the law is there necessary. Wherefore the Lord doth not but once (as many foolishlythinke) impute to us righteousness that same forgiveness of sins whereof we have spoken, that having once obtained pardon of our life past, we should afterward seek righteousness in the law: because he should so do nothing else butt bring us into a false hope, and mock and laugh us to scorn. For sith no perfection could come to us so long as we are clothed with this flesh, & sith the law threateneth death & judgement to all them that perform not full righteousness in work: it shall always have whereof it mai accuse & condemn us, unless the mercy of God on the other side did withstand it, to acquit us from time to time with continual forgiveness of sins. Wherefore this standeth alway certain which we said at the beginning, that if we be weighed by our own worthiness, whatsoever we purpose or go about, yet we with all our travails, & endeavours are worthy of death and destruction.  
Upon these two points we must strongly stand fast: that theridamas was never any work of a godly man, which if it were examined by the severe judgement of god, was not damnable. Again, if there be any such showed, (which is not possible for man) yet being corrupted & defiled with the sins, wherewith it is certain that the doer of it is laden, it looseth the grace. And this is the chief point of our disputation. For about the beginning of justification there is no stri●e between us & the sounder sort of Scholmen, but that a sinner being freely delivered from damnation obtaineth righteousness, & that by the forgiveness of sins: saving that they under the word of justification comprehend the renewing wherewith we are newly form by the Spirit of God unto the obedience of the law: & they thus describe the righteousness, of a man regenerate, that man being once reconciled to God by the faith of Christ, is by good works judged righteous before God, and by their deserving us accepted. But the lord contrariwise pronounceth that he imputed to Abraham faith for righteousness, 
Rom. iiii. xiii,  not at the time when he yet served idols, but when he had all ready many years excelled in holiness of life. Therefore Abraham had long worshipped God from a pure heart, & had performed that obedience of the law which mai be performed of a mortal man: yet he hath righteousness reposed in faith. Whereupon we gather, according to the argument of Paul, that it was not of works. 
Habac. two. iiii.  Likewise when it is said in the prophet, The righteous man shall live by faith, it is not spoken of wicked & profane men, whom the lord justifieth by converting them to faith, but the speech is directed to the faithful, & to them is promised life by faith. 
Rom. iiii. seven. Psa. xxxii. ●  Paul also taketh away all Doubt, when for confirming of that sentence, he taketh this verse of David, Blessed are they whose iniquities are forgiven. But it is certain, that David speaketh not of the wicked, but of the faithful, such as himself was: because he spoke out of the feeling of his own conscience. Therefore this blessedness we must not have ones in our life, 
two. Cor. v. xviii.  but hold it throughout all our life. Last of all he testifieth that the embassage concerning the free reconciliation with God is not published for one or two days, but is perpetual in the church. Therefore the faithful have even to the end of their life no other righteousness than that which is there set forth. For Christ everlastingly remaineth the mediator to reconcile the father to us, & the effectualness of his death is everlasting: namely washing, satistaction, expiation, finally perfect obedience, wherewith all our iniquities are covered. Neither doth Paul to the Ephesians say, that we have the beginning of salvation out of grace, but that we are saved by grace, not of works, that no man should glory.  
The starting holes which the schoolmen do here seek to escape by, do not deliver them. They say the good works are not by inward worthiness in themselves of so great value, that they be sufficient to purchase righteousness: but this, that they be of so great value, is of grace accepting them. Then because they be driven to confess that the righteousness of works is in this life always unperfect, they grant that we, so long as we live, do need forgenesse of sins, whereby the way of works may be supplied: but, that the defaults which are committed, are recompensed with works of supererogation. For I answer that the accepting grace as they call it, is none other than his free goodness wherewith the father embraceth us in Christ, when he clotheth us with the innocency of Christ, & accounteth the same ours, that by the beneficial mean thereof he may take us for holy, pure, & innocent. For, the righteousness of Christ (which as it only is perfect, so only can abide the sight of God) must be set in our stead, and be presented at the bar as a suretic: Herewith we being furnished to obtain continual forgiveness of sins in faith. With the purnesse hereof our filthinesses & unclenesses of imperfections being covered are not imputed: but are hidden, as if they were buried, that they may not come into the judgment of god, until the hour come, when the old man being slain & utterly destroyed in us, the goodness of god shall receive us into blessed peace with the new Adam, where let us look for the day of the Lord, in which receiving uncorrupt bodies, we shallbe removed into the glory of the heavenly kingdom.  
If these things be true, verily no works of ours can of themselves make us acceptable & pleasing to god: neither can the works themselves please, but in respect that man being covered with the righteousness of Christ, pleaseth god, & obtaineth forgiveness of his sins. For god hath not promised the reward of eternal life to some certain works: but only promiseth that he which, doth these things, shall live: setting the notable curse against all them that continue not in all things. 
Levi. xviii v.  Whereby the devise of righteousness in part is largely confuted, sith no other righteousness is admitted into heaven, but a whole observing of the law. And no whit sounder is that which they are want to babble of supplying of recompense by works of Superero gation. For why? Do they not still return to the same place from whence they are already shut out: that he which keepeth the law in part, is by works so far righteous? That which no man of sound judgment will grant them, they do to shamelessly take for confessed. So oft the Lord testifieth that he acknowledgeth no righteousness of works, but in the perfect observing of his law. What obstinaty is it, that we when we are destitute of that observing, least we should seem spoiled of all glory, that is, to have altogether given place to God do boast ourselves of I wot not what small pieces of a few works, & go about by satisfactions to redeem that which wanteth. Satisfactions have already before been sufficiently overthrown, that we ought not now so much as to dream of them. Only this I say, that they which so play the fools, do not weigh how detestable a thing sin is before God: for truly they should understand that the whole righteousness of men being laid upon a heap, is not sufficient to make recompense for one sin. 
Gene. iii. xvii.  For we see that man was by one offence so cast away & abandoned of God, that he therewithal lost all mean to recover salvation. Therefore the power of Satisfaction is taken away, wherewith they flatter themselves, but surely shall never satisfy God, to whom nothing is pleasant or acceptable that proceedeth from his enemies. And his enemies are all they to whom he purposeth to impute sins. Therefore our sins must be covered & forgiven, before that the lord have respect to any work of ours. Whereupon followeth that the forgiveness of sins is of free grace, which they do wickedly blaspheme that thrust in any satisfactions. Let us therefore, 
Phil. iij. xiii.  after the example of the Apostle, forgetting those things that are behind us, and hasting forward to those things that are before us, run in our race, endeavouring to the price of the high calling. etc.  
But how doth the boasting of the works of supererogation agree with that rule which is taught us, that when we have done all things that are commanded us, we should say that we are unprofitable servants, & that we have done no more than we ought? 
Luk. xvii. x.  To say before God, is not to fain or to lie, but to determine with thyself, that which thou art assured of. The lord therefore commandeth us unfeignedly to think & consider with ourselves, that we do not any free beneficial doings to him, but to render due service. And worthily. For we are servants indebted in so many services, as we are no able to discharge, although all our thoughts & all our membres, were turned into dutieful deeds of the law. And therefore that which he saith, When ye have done all things that are commanded you etc. is as much in effect, as if the righteousness of one man were more than all the righteousness of men. How therefore may we (of whom there is none that is not most far distant from this mark) be so bold as to boast that we have added a heap to the full measure? Neither is there any cause why any man may take exception & say, that nothing withstandeth but that his endeavour mai proceed beyond necessary duties, which in some behalf ceaseth those that be from necessary. For this we must altogether hold, that we can imagine nothing that availeth either to the worship or the love of God, which is not comprehedend under the law of God. If it be a part of the law, let us not boast of voluntary liberality, where we are bound to neccessitie.  
And for this purpose that glorying of Paul is out of season alleged That among the Corinthians he did of his own will yield of his right, 
i Cor. ix.i.  which otherwise he might have used if he had would, & that he hath employed upon them not only so much as he ought of duty, but also hath given them his free travail beyond the bounds of duties. But they should have marked the reason there expressed, that he did this least he should be an offence to the weak. For false & deceitful workmen did boast themselves with this alluring show of liberality, whereby they might both procure favour to their poisonous doctrines, & raise up hatred to the Gospel, so that Paul was driven of necessity either to bring the doctrine of Christ into danger, or to mere with such crafts. Go to: if it be to a christian man an indifferent thing, to run into offence, when he may refrain it, than I grant that the Apostle did something of Supererogation for the Lord. But if this were by right required or a wise distributer of the Gospel, than I say that he did that which was his duty to do. Finally although there appear no such cause, yet this saying of chrysostom is always true, that all our things are in the same case wherein are the proper possessions of bondmen, which it is certain by the law to be due to their Lord. 
Luc. xvii. seven.  And Christ bath uttered the same in the parable. For he asked what thank we will give to a bondservant when having been all the day travailed with sundry labours he returneth home to us in the evening. But it is possible, that he hath laboured with greater diligence than we durst have required. Be it so: yet he hath done no thing but that which by his estate of bondage he ought, for he with his whole ability is ours. I speak not of what sort their Supererogations are which these men will boast of to God: for they be trifles, such as he neither hath at any time commanded, nor doth approve them, nor will allow them when account shallbe to be made before him. In this signification only we will grant that they are works of Supererogation, namely of which it is spoken in the Prophet: 
Psal. i. xii.  who hath required these things at your hands? But let them remember what is in an other place also spoken of these things: 
Psal. lv. two.  Wherefore do ye weigh your silver & not in bread? Ye spend in labour & not in being satisfied. It is in deed not very hard for these idle Rabbins to dispute under the shadow in a soft chair: but when the sovereign judge shall sit in his judgement seat, such windy decrees shall of necessity vanish away. This, this was to be sought what affiance of defence we may bring to his judgement seat, not what we may talk of in schools and corners.  
In this behalf there are chiefly two pestilences to be driven out of our minds: that we put no affiance in the righteousness of works. And that we ascribe no part of glory to them. The Scriptures do every where thrust us from all manner of affiance, when they teach that our righteousnesses do stink in the sight of God, unless they receive a good savour from the innocence of Christ, & that they can do nothing but provoke the vengeance of God, unless they be sustained by the tenderness of his mercy. Moreover they so leave nothing to us, but that we should trave the mercy of our judge with that confession of David, 
Ps. c. xiiii.ii.  that none shall be justified before him, if he require account of his servants. But where job saith: 
job. ●. xv.  If I have done wickedly, woe to me: but if I do righteously, yet I will not so lift up my head: though he mean of that most high righteousness of God, whereunto the very Angels answer not: yet he therewithal showeth that when they come to the judgement of God, there remaineth nothing for all mortal men, but to hold their peace as dumb. For it tendeth not only to this purpose that he had rather willingly yield than dangerously strive with the rigorousness of God: but he meaneth that he felt no other righteousness in himself, than such as at the first moment should fall before the sight of God. When affiance is driven away, all glorying must also necessarily departed. For who can give the praise of righteousness to these works, the affiance whereof trembleth before the sight of God? 
●sa. xlvi. xx. Esa. lxi. ●●  We must therefore come whether isaiah calleth us, that all the seed of Israel may be praised & glory in God: because it is most true which he saith in an other place, that we are the planting of the glory of God. Our mind therefore shall then be rightly purged, when it shall neither in any behalf rest upon the confidence of works, nor rejoice in the glory of them. But this error encouraged foolish men to the puffing up of this false a lying affiance, that they always set the cause of their salvation in works.  
But if we look to the four kinds of causes, which the philosophers ●eache us to consider in the effect of things, we shall find that none of them doth accord with works in the stablishing of our salvation. For the Scripture doth every where report that the cause of procuring the eternal life to us, is the mercy of the heavenly father & his free love toward us: that the Material cause is Christ with his obedience, by which he purchased righteousness for us. What also shall we say to be the formal or instrumental cause but faith? And these three causes john comprehendeth together in one sentence, 
john. iii. xvi.  when he saith, God so loved the world, that he gave his only begotten son, that every one which believeth in him may not perish, but may have everlasting life. Now the final cause the Apostle testifieth to be both the showing of the righteousness of God & the praise of his goodness: where he rehearseth also the other three in express words. For he satih thus to the Romans: 
Rom. iii. xxiii.  all have sinned & do need the glory of god: but they are justified freely by his grace. Here thou hast the head & first fountain, namely that God embraced us with his free mercy. Then followeth. By the redemption which is in Christ Iesu. Here thou hast as it were the matter whereof righteousness is made for us through faith in his blood. Here is showed the instrumental cause, whereby the righteousness of Christ is applied to us. Last of all he joineth the end, when he saith, unto the showing of his righteousness that he may be righteous & the righteousmaker of him that is of the faith of Christ. And (to touch by the way that this righteousness standeth of reconciliation) he setteth expressly by name, the Christ was given to us for reconciliation. So in the first chap. also to the Ephesians he teacheth the we are received of God into favour by mear mercy: that the same is wrought, by the intercession of Christ: received, by faith: all to this end, that the glory of the goodness of God may fully shine. When we see that all the parts of our salvation are so without us, what cause is there that we should now either have affiance or glory in works? Neither can even the most sworn enemies of the grace of God move any controversy with us about the efficient or final cause, unless they will deny the whole Scripture. In the Material and Formal cause the cast a false colour, as though our works have a half place with faith and the righteousness of Christ. But this also they teach, the Scripture crying out against them, which simply affirmeth both that Christ is to us for righteousness and life, and that this benefit of righteousness is possesed by only faith.  
But where as the holy men do oftentimes strengthen and comfort themselves with remembrance of their own innocency and uprightness, and sometime also forbear not to report of it with praise, that is done two ways: either that in comparing their good cause with the evil cause of the wicked, they conceive thereby assured trust of victory, not so much for commending of their own righteousness, as for the just & deserved condemning of their adversaries: or that even without comparison of other, while they record themselves before God, the pureness of their own conscience bringeth to them both some comfort & affiance. Of the first of these two ways, we shall see hereafter: now let us briefly declare of the latter, how it agreeth with that which we have above said, that in the judgement of God we must rest upon no affiance of works, and glory upon no opinion of them. This is the agreement that the holy ones, when it concerneth the founding and stablishing of their salvation, do without respect of works bend their eyes to the only goodness of God. And they do not only bend themselves to it afore all things as to the beginning of blessedness, but do rest therein as in the fulfilling of it. A conscience so founded, raised & established, is also established with consideration of works: namely so far as they are the witnessings of God dwelling & reigning in us. Scythe therefore this affiance of works hath no place, unless thou have first cast the whole affiance of thy mind upon the mercy of God: it ought not to seem contrary to the whereupon it hangeth. Wherefore when we exclude the affiance of works, we mean only this that a Christian mind may not bow to the merit of works as to the succour of salvation, but should thoroughly rest in the free promise of righteousness. But we forbidden it not to underprop & strengthen this faith with the signs of the good will of God toward itself. For if all the good gifts which God hath bestowed upon us, when the● be recorded in remembrance, are to us after a certain manner as it were beams of the face of God, by which we are enlightened to behold that sovereign light of goodness: much more is the grace of good works, which showeth that the Spirit of adoption is given us.  
When therefore the holy ones do by innocency of conscience confirm their faith, & gather matter of rejoicing, they do nothing but call to mind by the fruits of their calling, that they are adopted of the Lord into the place of children. 
Pro. xiiii. xxvi.  This therefore that is taught by Solomon, that in the fear of the Lord is steadfast assuredness: & this that sometime the holy ones use this protestation, to the intent that they may be heard of the Lord, 
Gen. xxiii● xl.  that they have walked before his face in uprightness & simplicititie: have no place in laying the foundation of stablishing of conscience: 
two. Ro. xx. iii.  but are then only of value, if they be taken of the ensuing effect: because both the fear is nowhere which may establish a full assuredness, & the holy ones are privy in their conscience of such an uprightness, wherewith are yet mingled many rennantes of the flesh. But forasmuch as of the fruits of regeneration they gather an argument of the holy Ghost dwelling in them, they do there by not slenderly strengthen themselves to look for the help of God in all their necessities, when they by experience find him their father in so great a matter. And even this also they can not do, unless they have first conceived the goodness of God, sealed with no other assuredness, than of the promise. For if they begin to weigh it by good works, nothing shallbe more uncertain nor more weak: forasmuch as if works be considered by themselves, they shall no less by their imperfection show proof of the wrath of God, than they do with how soever unperfect pureness testify his good wil Finally they do so set out the benefits of God, that yet they turn not away from the free favour of God, 
Ephe. iii. ●v.ii.  in which Paul testifieth that there is the length, breadth, depth and height of them: as if he should say, whethersoever the senses of the godly do turn themselves, how high soever they climb, how far and wide soever they extend them, yet they ought not to go out of the love of Christ, but hold themselves wholly in the meditation thereof, because it comprehendeth all kinds of measures in it. And therefore he saith that it excelleth and surmounteth above all knowledge: and that when we acknowledge how much Christ hath loved us, we are fulfilled into all the fullness of God. 
Rom. viii ●●●vii.  As in an other place, when he glorieth that all the Godly are vanquishers in battle, he by and by addeth a reason, because of him that loved us.  
We see now that there is not in the holy ones that affiance of works, which either giveth any thing to the merit of them (forasmuch as they regard them none otherwise than as the gifts of God, whereby they reknowledg his goodness none otherwise than as signs of their calling, whereby may think upon their election) or which withdraweth not any thing from the free righteousness which we obtain in Christ, for asmuch as it hangeth upon it, and standeth not without it. The same thing doth Augustine in few words, but very well set out where he writeth. I do not say to the Lord, despise not the works of my hands, or I have sought the Lord with my hands and have not been deceived. But, I do not commned the works of my hands: for I fear, lest when thou haste looked upon them, thou shalt find more sins than merits. Onli this I say, this I ask, this I desire, despise not the works of thy hands, behold in me thy work, not mine. For if thou beholdest mine, thou damnest me: if thou beholdest thine, thou crownest me. For also whatsoever good works I have, they are of thee. He setteth two causes, why he dare not boast of his works to God, because if he have any good works, he seeth therein nothing his own: secondly, because the same is also overwhelmed with multitude of sins. Whereupon cometh to pass that the conscience feeleth thereby more fear and dismaieng than assuredness. Therefore he would have God no otherwise to look on his well doings, than that reknowledging in them the grace of his calling, he may make an end of the work which he hath begun.  
But furthermore whereas the scripture showeth that the good works of the faithful, are causes why the Lord doth good to them, that is so to be understanded, that that which we have before set may stand unshaken, that the Effect of our salvation consisteth in the love of God the Father: the Mater, in the obedience of the Son: the Instrument, in the enlightening of the holy ghost, that is to say, in faith: that the end is the glory of the so great kindness of God. These things withstand not, but that the Lord may embrace works as inferior causes. But whence cometh that? Namely, whom the Lord of his mercy hath appointed to the inheritance of eternal life, them with his ordinary dispensation he doth by good works bring into the possession thereof. That which goeth before in order of dispensation, he calleth the cause of that which followeth. After this manner he sometime deriveth eternal life from works: 
Rom. vli●. thirty.  not for that is to be ascribed to them: but because whom he hath chosen, them he doth justify, that he may at length glorify them, he maketh the grace that goeth before which is a step toward that which followeth, after a certain manner the cause of it. But so oft as he hath occasion to assign the true cause, he biddeth us not to flee to works, but holdeth us in the only thinking upon the mercy of God. For what manner of thing is this which he teacheth by the Apostle, 
Rom. vl, xiij.  The reward of sin is death: the grace of the Lord, is life everlasting? Why doth he not set righteousness in comparison against sin, as he setteth life against death? Why doth he not make righteousness the cause of life, as he maketh sin the cause of death? For so should the comparison of contraries have stand well together, which is much broken by this turning. But the Apostle meant by this comparison to express that which was truth, that death is due to the deservings of men: that life is reposed in the only mercy of God. Finally in these manners of speaking is rather expressed the order than the cause: because God in heaping graces upon graces, taketh cause of the first to add the second, that he may leave nothing undone to the enriching of his servants: and he so continually extendeth his liberality, that yet he would have us always to look unto the free election which is fountain & beginning of it. For although he loveth the gifts which he daily giveth, in so much as they spring out of that fountain: yet it is our part to hold fast that free acceptation, which alone is able to uphold our souls: as for such gifts of his Spirit as he afterward giveth us, so to adjoin them to the first cause, that they minish nothing of it.   

The xu Chapter. ¶ That those things that are commonly boasted concerning the merits of works, do overthrow as well the praise of God in giving of righteousness, as also the assuredness of salvation.  
NOw we have declared that which is the chief point in this matter: that because if righteousness be upholden with works, it must needs by & by fall down before the sight of God, it is contained in the only mercy of God, the only communicating of Christ, & therefore in only faith. But, let us diligently mark that this is the chief stay of the matter, lest we be entangled with that general error, not only of the common people, but also of learned men. For so soon as question is moved of the justification of faith & works, they flee to those places which seem to give to works some merit in the sight of God: as though the justification of works were fully won, if it be ones proved that they be of any value with God. But we have above plainly showed that the righteousness of works consists only in the perfect and full keeping of the law. Whereupon followeth that no man is justified by works but he that having climbed up to the highest top of perfection can not be proved guilty of any offence be it never so little. Therefore it is an other & a several question: Howsoever works suffice not to justify a man, whether yet do they not deserve favour with God?  
First of the name of merit I must needs say this afore hand, that whosoever first applied it to works of men compared to the judgement of God, he did very ill provide for the pureness of faith. Truly I do by my good will abstain from strives about words, but I would with that this sobriety bade always been used among Christian writers, that they would not have found in their hearts to use words strange from the Scriptures, which engendered much offence & no fruit. For whereto, I beseech you, was it needful to have the name of Merit brought in, when the price of good works might be fitly expressed by an other name without offence? But how much offence the word containeth in it, is evident with the great hurt of the world. Surely as it is most proud it can do nothing but darken the grace of God, and fill men with froward pride. The old writers of the Church, I grant, have commonly used it, & I would to God they had not with the abusing of one little word given to posterity matter of error. Howbeit they themselves also do in many places testify, how in no case they meant to give any prejudice against the truth. For thus saith Augustine in one place, 
.  Let Merits of men here hold their peace, which have perished by Adam: & let the grace of God reign, by jesus Christ. Again, The saints give nothing to their own Merits: they will give all to none but to thy mercy, 
〈…〉 88  O God. In an other place, When man seeth that whatsoever good he hath, he hath it not from himself, but from his God, he seeth that all that which is praised in him, is not of his own Merits, but of the mercy of God. You see how taking from men the power of doing well, he also throweth down the dignity of Merit. And chrysostom saith, 
 Our works, if there be any, which follow the free calling of God, are repayment & det: but the g●●tes of God are grace & bountifulness & the greatness of liberal giving. But, leaving the name, let us rather look upon the thing. I have verily before alleged a sentence out of Bernard▪ As it sufficeth to Merit, not to presume of Merits: so to want Merits, sufficeth to judgement. But by adding forth with an exposition, he sufficiently mitigateth the hardiness of the word, where he saith: Therefore care thou to have Merits: when thou hast them, know that they be given: hope for fruit, the mercy of God: & so thou hast escaped all danger, of poverty, unthankfulness, & presumption. Happy is the church which neither wanteth Merits without presumption, nor presumption without merits. And a little before he had largely showed, how godly a meaning he used. For of Merits (saith he) why should the Church be careful, which hath a stedfaster & surer cause to glory of the purpose of God? God can not deny himself, he will do that which he hath promised. If there be no cause why the shouldest ask, 
〈◊〉. xx●vi ●●ii.  by what merits may we hope for good things? specially sith y● hearest it said, Not for your sakes, but for my sake: it sufficeth to Merit, to know that Merits suffice not.  
What all our works deserve, the scripture showeth when it saith that they can not abide the sight of God, because they are full of uncleanness: then, what the perfect observing of the law (if any such could be found) shall deserve, when it teacheth that we should think ourselves unprofitable servants when we have done all things that are commanded us: 
〈◊〉. xu.i. ●  because we shall have given nothing freely to the Lord, but only have performed our due services, to which there is no thank to be given. But those good works which he himself hath given us, the Lord both calleth ours, & testifieth that they are not only acceptable to him, but also that they shall have reward. It is our duty again for our part, to be encouraged with so great a promise, & to gather up our hearts, that we be not wearied with well doing, & to yield true thankfulness to so great bountifulness of God. It is undoubted that it is the grace of God what soever there is in works that deserveth praise: that there is not one drop, which we ought properly to ascribe to ourselves. This if we do truly & earnestly acknowledge, there vanisheth away not only all affiance but also opinion of Merit. We (I say) do not part the praise of good works (as the Sophisters do) between god & man: but we reserve it whole, perfect, & unminished to the lord. Only this we assign to man, that even the self same works that were good he by his uncleanness corrupteth & defileth. For nothing cometh out of man, how perfect so ever he be, that is not defiled with some spot. Therefore let the Lord call into judgement even these things that are best in the works of men: he shall verily espy in them his own righteousness, but man's dishonesty & shame. Good works therefore do please God & are not unprofitable to the doers of them, but rather they receive for reward the most large benefits of God: not because they so deserve, but because the goodness of god hath of itself appointed this price unto them. But what spitefulness is this, that men not contented with that liberality of God, which giveth undue rewards to works that deserve no such thing, do with ambition full of sacrilege endeavour further, that that which is wholly of the liberality of God, may seem to be rendered to the merits of men. Here I appelle to the common judgement of every man. If any man that hath a taking of profit in a piece of ground by an other man's liberal grant, do also claim to himself the title of property: doth he not by such unthankfulness deserve to lose the very self possession which he had? Likewise if a bondslave being made free of his Lord, do hide the baseness of the estate of a Libertine, 
Libertine, is he that is free by manumission, not by birth.  & boast himself to be a freeman borne: is he not worthy to be brought back into his former bondage? For this is the right use of enjoying a benefit, if we neither claim to ourselves more than is given, nor do defraud the author of the benefit of his praise: but rather do so behave ourselves, that that which he hath given from himself to us, may seem after a certain manner to remain with him. If this moderation be to be kept toward men, let all men look and consider what manner of moderation is due to God.  
I know that the Sophisters do abuse certain places, to prove thereby that the name of Merit toward God is found in the Scriptures. They allege a sentence out of Ecclesiasticus, 
Eccl. xvi. xiv.  Mercy shall make place to every man, according to the Merit of his works. And out of the Epistle to the hebrews, 
Hebr. xiij. xvi.  Forget not doing good and communicating, for with such sacrifices men merit of God. As for my right in resisting the authority of Ecclesiasticus, I do now release it. Yet I deny that they faithfully allege that which Ecclesiasticus, whatsoever writer he were, hath written. For the Greek copy is thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He shall make place to every mercy, and every man shall find according to his works. And that this is the true text, which is corrupted in the Latin translation, appeareth both by the framing of these words, & by a longer joining together of the sentence going before. In the Epistle to the hebrews, there is no cause why they should snare us in one little word, when in the Greek words of the Apostle is nothing else but that such sacrifices do please & are acceptable to God. This alone aught largely to suffice to subdue & beat down the outrageousness of our pride, that we feign not any worthiness to works beyond the rule of Scripture. Now the doctrine of the Scripture is, that all our good works are continually be sprinkled with many filthy spots, wherewith God may be worthily offended and be angry with us: so far is it of, that they be able to win him to us, or to provoke his liberality toward us: Yet because he of his tender kindness doth not examine them by extremity of law, he taketh them as if they were most pure, and therefore though without merit, he rewardeth them with infinite benefits both of this present life and of the life to come. For I do not allow the distinction set by men otherwise learned & godly: that good works deserve the graces that are given us in this life, & that eternal life is the reward of faith alone. For the Lord doth commonly always set in heaven the reward of labours and the crown of battle. Again to give it so to the merit of works, that it be taken away from grace, that the Lord heapeth us with graces upon graces, is against the doctrine of the Scripture. For though Christ saith that to him that hath, 
Mat. xiv. xxj. & xxix.  shallbe given, & that the faithful and good servant which hath showed himself faithful in few things, shallbe set over many: yet he also showeth in an other place, that the increases of the faithful are the gifts of his free goodness. All ye that thirst (saith he) come to the waters: 
Esa. lu.i.  & ye that have not money, come and buy milk and honey without money and without any exchange. What so ever therefore is now given to the faithful for help of salvation, yea & blessedness itself, is the mere liberality of God: yet both in this and in those he testifieth that he hath consideration of works: because, to testify the greatness of his love toward us, he vouchsafeth to grant such honour not only to us, but also to the gifts which he hath given us.  
If these things had in the ages passed been handled & disposed in such order as they ought to have been, there had never arisen so many troubles & dissensions. 
1. Cor. iij.xi.  Paul saith that in the building of Christian doctrine, we must keep still that foundation which he had laid among the Corinthians, beside which no other can be laid: & that the same foundation is jesus Christ. What manner of foundation have we in Christ? is it, that he was to us the beginning of salvation: that the fulfilling thereof should follow of ourselves? & hath he but only opened the way, by which we should go forward of our own strength? Not so: but as he said a little before, when we acknowledge him, he is given to us for righteousness. No man therefore is well founded in Christ, but he that hath full righteousness in him: 
i Cor. i thirty.  for as much as the Apostle saith not that he was sent to help us to obtain righteousness, but that he himself might be our righteousness. Namely, that we are chosen in him from eternity before the making of the world, 
Eph. i iiij  by no deserving of ours, but according to the purpose of the good pleasure of God: 
Col. i. xiv. & xx.  that by his death we are redeemed from the damnation of death, & delivered from destruction: that in him we are adopted of the heavenly father into children & heirs: that by his blood we are reconciled to the Father: 
john. x. xxviij.  that being given to him to be kept we are delivered from peril of perishing & of being lost: that being so engrafted in him, we are already after a certain manner partakers of eternal life, being entered into the kingdom of God by hope: and yet more: that having obtained such partaking of him, how so ever we be yet fools in ourselves, he is wisdom for us before God: howsoever we be sinners, he is righteousness for us: howsoever we be unclean, he is cleanness for us: howsoever we be weak, howsoever unarmed & lying open in danger of Satan, yet ours is the power which is given him in heaven & earth, 
Matth. xxviij. xvii●  whereby he may tread down Satan for us, & break the gates of hells: howsoever we still carry about with us the body of death, yet he is life for us: briefly that all his things are ours, & we in him have all things, in ourselves nothing: upon this foundation, I say, it behoveth that we be bulded, if we will increase into a holy temple to the Lord.  
But the world hath a long time been otherwise taught. For there have been found out I wot not what moral good works, by which men may be made acceptable to God before that they be graffed in christ. 
i. Ih. v. xij  As though the Scripture lieth, when it saith that they are all in death which have not possessed the Son. If they be in death, how should they bring forth matter of life? 
Ro. xiv. twenty-three.  As though it were of no more force, that whatsoever is done without faith, is sin: as though there may be good fruits of an evil tree. But what have these most pestilent Sophisters left to Christ wherein he may show forth his power? They say that he hath deserved for us the first grace, namely the occasion of deserving: that it is now our part not to fail the occasion offered. O desperate shamelessness of ungodliness. Who would have thought that men professing the name of Christ, durst so strip him naked of his power, & in a manner tread him under foot? This testimony is each where spoken of him, that all they are justified that believe in him: these fellows teach, that there cometh from him no other benefit, but this, that the way is opened to every man to justify himself. But I would to God they tasted what these sayings mean: that all they have life that have the Son of God: 
i. Ih. v. xi● john. v. xxiiii. Rom. iii. xxiiii. i joh. three xxiii. Eph. ii.vi. Col. i. xiii.  that whosoever believeth, is already passed from death into life: that we are justified by his grace, that we might be made heirs of eternal life: that the faithful have Christ abiding in them, by whom they cleave fast to God: that they which are partakers of his life, do sit with him in heavenvly places: that they are transplanted into the kingdom of God, & have obtained salvation: & innumerable other such. For they do not declare, that there cometh by the faith of Christ nothing but the power to obtain righteousness or salvation, but that they are both given to us. Therefore so soon as thou art by faith engrafted into Christ, thou art already made the son of God, the heir of heaven, partaker of righteousness, possessor of life, and (that their lies may be better confuted) thou hast not obtained the fit ability to deserve, but even all the deservings of Christ: for they are communicated to thee.  
So the Sorbonical schools, the mothers of all errors, have taken from us the justification of faith which is the sum of all godliness. They grant verily in word, that man is justified by form faith: but this they afterward expound, because good works have of faith this that they avail to righteousness: that they seem in a manner to name faith in mockage, sith without great enviousness it could not be passed over in silence, seeing it is so oft repeated of the Scripture. And not yet contented, they do in the praise of good works privily steal from God somewhat to give away to man Because they see that good works little avail to advance man, & that they can not be properly called Merits if they be accounted the fruits of the grace of God: they pick them out of the strength of free will, oil forsooth out of a stone. And they deny not in deed that the principal cause of them is in grace: but they affirm that thereby is not excluded free will, by which is all merit. And this not only the later Sopisters do teach, 
Lib. ●. dist. ●8.  but also their Pythagoras, Lombard: whom if you compare with these men, you may say to be sound witted and sober. It was truly a point of marvelous blindness, that when they had Augustine so oft in their mouth, they saw not with how great carefulness that man provided that no piece of the glory of good works were it never so little, should be conveyed to men. Here before when we entreated of free will, we recited certain testimonies of his to his purspose, of which sort there are often times found many like in his writings: as when he forbiddeth us that we should nowhere boast of our merits, 
〈◊〉 Psal. 14.4. Epist. 105.  because even they also are the gifts of God: And when he writeth, that all our merit is only of grace, that it is not gotten by our sufficience, but is all made by grace. etc. It is no marvel that Lombard was blind at the light of the Scripture, in which it appeareth that he was not so well practised. Yet nothing could be desired more plain against him & his disciples, than this word of the Apostle. For when he forbiddeth Christians all glorying, he adjoineth a reason why it is not lawful to glory: because we are the handiwork of God, 
Eph. two. x.  created to all good works, that we should walk in them. Scythe therefore there cometh out of us no good thing, but in so much as we be regenerate: & our regeneration is whole of God without exception: there is no right why we should claim to ourselves one ounce in good works. Finally whereas they continually call upon good works, in the mean time they so instruct consciences, that they never dare have affiance, that they have God well pleased & favourable to their works. But contrariwise we, without making any mention of Merit, do yet by our doctrine raise up the courages of the faithful with singular comfort, when we teach them that in their works they please God & are undoubtedly accepted unto him. Yea & also here we require that no man attempt or go about any work without faith, that is to say, unless he do first with assured confidence of mind determine that he shall please God.  
Wherefore let us not suffer ourselves to be led so much as one hear breadth away from this only foundation: which being laid, wise bulders do afterward well & orderly bulde upon it. For if there be need of doctrine & exhortation, 
●. joh. i●. ixij. i Pet. iiii. iij. i●. Tim. ●. ●x. Luc. i●. xx●●  they put men in mind, that the Son of God hath appeared to this end, that he may destroy the works of the devil: that they should not sin which are of God, that the time past is enough for the fulfilling of the desires of the Gentiles: that the elect of God are velleiss of mercy chosen out unto honour, which ought to be made clean from all filthiness. But all is spoken at ones, when it is showed that Christ will have such disciples, which forsaking themselves, & taking up their cross, do follow him. He that hath forsaken himself, hath cut of the root of all evils, that he may no more seek those things that are his own. He that hath taken up his cross, hath framed himself to all patience & mildness. But the example of Christ conie●neth both these and all other duties of godliness & holiness. He showed himself obedient to his father, even to the death: he was wholly occupied in doing the works of God: he with his whole heart breathed out the glory of his father: he gave his soul for his brethren: he both did good & wished good to his enemies. If there be need of comfort, these will bring marvelous comfort, 
two. Cor. iii● viii.  that we be in affliction, but we are not made careful: that we labour, but we are not forsaken: we are brought low, but we are not confounded: we are thrown down, but we do not perish: always bearing about with us in our body the mortifying of jesus Christ, that the life of jesus may be manifestly showed in us, 
two. Tim. i●. Phil iii. x.  that if we be dead with him, we shall also live together with him: if we suffer with him, we shall also reign together with him: that we be so fashioned like to his sufferings, 
Rom. viii. xxix.  till we attain to the likeness of his resurrection: For as much as the Father hath predestinate these to be fashioned like the image of his son, whom in him he hath chosen, that he may be the first begotten among all his brethren: and therefore that neither death, nor present things, nor things to come, shall sever us from the love of God which is in Christ: but rather all things shall turn to us to good and to salvation. Lo, me do not justify a man by works before God: but we say that all they that are of God, are regenerate & made a new creature, 
two. Pet. i. ●  that they may pass out of the kingdom of sin into the kingdom of righteousness, & that by this testimony they make their calling certain, and are judged as trees by the fruits.   

The xvi Chapter. ¶ A confutation of the slanders, whereby the Papists go about to bring this doctrine in hatred.  
WIth this one word may the shamelessness of certain ungodly men be confuted which slander us with saying that we destroy good works, and do draw men away from the following of them, when we say that they are not justified by works, nor do deserve salvation: and again, that we make to easy away to right cousnesse, when we teach that it lieth in the free forgiveness of sins, and that we do by this enticement allure men to sin, which are of their own will to much inclined thereto already. These slanders (I say) are with that one word sufficiently confuted: yet I will briefly answer to them both. They allege that by the justification of faith, good works are destroyed. I leave unspoken, what manner of men be these zealous lovers of good works which do so backbite us. Let them have licence as freely to rail as they do licentiously infect the whole world with the filthiness of their life. They feign that they be grieved, that when faith is so gloriously advanced, works are driven down out of their place. What if they be more raised up, and established? For neither do me dream of a faith void of good works, nor a justification that is without them. This only is the difference, that when we confess that faith and good works do necessarily hang together, yet we set justification in faith, not in works. For what reason we do so, we have in readiness easily to declare, if we do but turn to Christ unto whom our faith is directed, and from whom it receiveth her whole strength. Why therefore are we justified by faith? because by faith we take hold of the righteousness of Christ, by which alone we are reconciled to God. But this thou canst not take hold of, but that thou must also therewithal take hold of sanctification. For he was given to us, for righteousness, wisdom, sanctification, & redemption. Therefore Christ justifieth none whom he doth not also sanctify. 
●. Cor. i thirty  For these benefits are coupled together with a perpetual and unseparable knot, that whom he enlighteneth with his wisdom, them he redeemeth: whom he redeemeth, he justifieth: whom he justifieth, he sanctifieth. But for as much as our question is only of righteousness and sanctifying, let us stay upon these. We may put difference between them, yet Christ containeth them both unseprably in himself. Wilt thou therefore obtain righteousness in Christ? Thou must first possess Christ: & thou canst not possess him, but that thou must ●e made partaker of his sanctification: because he can not be torn in pieces. Scythe therefore the Lord doth grant us these benefits to be enjoyed none otherwise than in giving himself, he giveth them both together, the one never without the other. So appeareth how true it is, that we are justified not without works, and yet not by works: because in the partaking of Christ, whereby we are justified, is no less contained sanctification than righteousness.  
That also is most false, that the minds of men are withdrawn from the affection of well-doing, when we take from them the opinion of meriting. Here by the way the readers must be warned, that they foolishly reason from reward to merit, as I shall afterward more plainly declare: namely because they know not this principle, that God is no less liberal when he assigneth reward to works, than when he giveth power to do well. But this I had rather differre to the place fit for it. Now it shallbe enough to touch how weak their objection is: which shallbe done two ways. For first whereas they say that there shallbe no care of well framing of life, but when hope of reward is set before them: they err quite from the truth. For if this only be intended when men serve God, that they look to reward, or let out to hire or sell their labours to him, they little prevail: for God will be freely worshipped, freely loved: he (I say) alloweth that worshipper, which when all hope of receiving reward is cut of, yet cesseth not to worship him. Moreover if men be to be pricked forward, no man can put sharper spurs unto them, than those that are taken of the end of our redemption and calling: such as the word of God spurreth men withal, when it teacheth, that it is to wicked unthankfulness, not mutually to love him again which first loved us: that by the blood of Christ our consciences are cleansed from dead works, 
Hebr. ix. xiiii. Luc. i ●x●iij.  to serve the living God: that it is a heinous sacrilege, if being once cleased, we defile ourselves with new filthiness, and profane that holy blood: that we are delivered from the hands of our enemies, that we may without fear serve him in holiness and righteousness before him all the days of our life: 
Rom. vi. xviij.  that we are made free from sin, that we may with a free Spirit follow righteousness: that our old man is crucified, that we may rise again into newness of life: again that if we be dead with Christ (as becometh his members) we must seek those things that are above, 
Col. iii. i.  and must in the world be wayfaring men from home, that we may long toward heaven where is our treasure: 
Tit. ij.xi.  that the grace of God hath appeared to this end, that forsaking all ungodliness & worldly desires, we may live soberly, holily, and godlily in this world, looking for the blessed hope and the appearing of the glory of the great God & saviour: therefore that we are not appointed that we should stir up wrath to ourselves, but that we may obtain salvation by Christ: that we are the temples of the Holy ghost, 
i Thes. u.ix. i. Cor. iij. xvi. Eph. two. xx●. & v. viii. two. Cor. vi. i Thes. iiii seven. two. Tim. i.ix. Rom. vi. xviii. Ih. xvi.x. i Ih. two. xi. i Cor. vi. xu.i. & xii. xii. i. Ih. three iii two. Cor. seven. i.  which it is not lawful to be defiled: that we are not darkness, but light in the Lord, which must walk as children of light: that we are not called to uncleanness, but to holiness: because this is the will of God, our sanctification, that we abstain from unlawful desires: that our calling is holy, that the same is not fulfilled but with pureness of life: that we are for this purpose delivered from sin, that we should obey to righteousness. Can we be pricked forward to charity with any more lively argument than that of john, that we should mutually love one an other as God hath loved us? that herein his children do differ from the children of the Devil, the children of light from the children of darkness, because they abide in love? Again with that argument of Paul, that we if we cleave to Christ, are the members of one body, which it is meet to be helped one of an other with mutual duties? Can we be more strongly provoked to holiness, than when we hear again of john, that all they that have this hope, do sanctify themselves, because their God is holy? Again of the mouth of Paul: that having the promise of adoption, we should cleanse ourselves from all the defiling of the flesh & spirit? than when we hear Christ setting forth himself for an example unto us that we should follow his steps?  
And these few things I have set forth for a taste. For if I should intend to go through all, I should be driven to make a long volume. The Apostles are all full of encouragements, exhortations and rebukings, whereby they may instruct the man of God to every good work, and that without any mention of merit. But rather they fetch their chief exhortations from this that our salvation standeth upon the only mercy of God and upon no merit of ours. As Paul, after that he hath in a whole Epistle discoursed that there is no hope of life for us but in the righteousness of Christ, 
Ro. xii. i.  when he cometh down to moral exhortations, he beseecheth them by that mercy of God which he hath vouchsafed to extend to us. And truly this one cause ought to have been sufficient, 
Matth. v. xvi.  that God may be glorified in us. But if any be not so vehemently moved with the glory of God, yet the remembrance of his benefits ought to have ben most sufficient, to stir up such men to do well. But these men, which do peradventure with thrusting in of merits beat out some servile and constrained obediences of the law, do falsely say that we have nothing whereby we may exhort men to good works, because we go not the same way to work. As though God were much desired with such obediences, 
 which protesteth that he loveth a cheerful giver, and forbiddeth any thing to be given as it were of heaviness or of necessity. Neither do I speak this for that I do either refuse or despise that kind of exhortation, 
●●. ●o●. ix. ●ii.  which the Scripture oftentimes useth, that it may leave no mean unattempted every way to stir up our minds. For it rehearseth the reward which God will render to every man according to his works. But I deny that that is the only thing, yea or the chief among many. And then I grant not that we ought to take beginning thereat. Moreover I affirm that it maketh nothing to the setting up of such merits as these men boast of, as we shall hereafter see. Last of all I say that is to no profitable use, unless this doctrine have first taken place, that we are justified by the only merit of Christ, which is conceived by faith but by no merits of our works, because none can be fit to the endeavour of holiness, unless they have first digested this doctrine. Which thing also the Prophet very well signifieth, when he thus speaketh to God: 
●●. x.xxx.  with thee is mercy, that thou mayest be feared. For he showeth that there is no worshipping of God, but when his mercy is acknowledged, upon which alone it is both founded and established. Which is very worthy to be noted, that we may know not only that the beginning of worshipping God aright is the affiance of his mercy, but also that the fear of God (which the Papists will have to be meritorious) can not have the name of merit, because it is grounded upon the pardon and forgiveness of sins.  
But it is a most vain slander, that men are alured to sin, when we affirm the free forgiveness of sins, in which we say that righteousness consisteth. For, we say that it is of so great value, that it can with no good of ours be recompensed and that therefore it should never be obtained, unless it were freely given. Moreover that it is to us in deed freely given, but not so to Christ which bought it so dearly, namely with his own most holy blood, beside which there was no price of value enough that might be paid to the judgement of God. When men are taught these things, they are put in mind that it is no thank to them that the same most holy blood is not shed so oft as they sin. Furthermore we learn, that our filthiness is such, as is never washed away but with the fountain of this most pure blood. Ought not they that hear these things, to conceive a greater horror of sin, than if it were said that it is wiped away with the sprinkling of good workest And if they have any thing of God, how can they but dread being once cleansed, to wallow themselves again in the mire, as much as in them lieth to trouble and infect the pureness of this fountain? I have washed my feet (saith the faithful soul in Solomon) how shall I again defile them? 
Cant. 5.3.  Now it is evident, whether sort do both more abase the forgiveness of sins, and do more make vile the dignity of righteousness. They babble that God is appeased with their own trysting satisfactions, that is, their dung: We affirm that the guiltiness of sin is more grievous than can be purged with so light trifles: that the displeasure of God is more heavy than can be released with these satisfactions of no value, and that therefore this is the prerogative of the only blood of Christ. They say that righteousness (if it fail at any time) is restored & repaired by satisfactory works: we think it more precious than that it can be matched with any recompense of works, and that therefore for the restoring thereof we must flee to the only mercy of God. As for the rest of those things that pertain to the forgiveness of sins, let them be sought out of the next chapter.   

The xvii Chapter. ¶ The agreement of the promises of the law and the Gospel.  
NOw let us also go through the other arguments wherewith Satan by the soldiers of his guard, goeth about either to overthrow or batter the justification of faith. This I think we have already wrong from the slanderers, that they can no more charge us as enemies of good works. For, justification is taken away from good works, not that no good works should be done, or that those which be done should be denied to be good, but that we should not put affiance in them, not glory in them, not ascribe salvation to them. For this is our affiance, this is our glory, and the only author of our salvation, that Christ the son of God is ours, and we likewise are in him the sons of God, and heyers of the heavenvly kingdom, being called by the goodness of God, not by our own worthiness, into the hope of eternal blessedness. But because they do beside these assail us, as we have said, with other engines, go to, let us go forward in beating away these also. First they come back to the promises of the law, which the Lord did set forth to the keepers of his law: and they ask whether we will have them to be utterly void or effectual. Because it were an absurdity and to be scorned to say that they are void, they take it for confessed that they are of some effectualness. Hereupon they reason that we are not justified by only faith. 
Deut. seven. xi●.  For thus saith the Lord: And it shallbe, if thou shalt hear these commandments and judgements, and shall keep them and do them, the Lord also shall keep with thee his covenant and mercy which he hath sworn to thy fathers, he shall love thee and multiply thee, 
jer. seven. ii● and xxiii.  and bless thee, etc. Again, If ye shall well direct your ways and your endeavours, if ye walk not after strange Gods, if ye do judgement between man and man, and go not back into malice, I will walk in the midst of you. I will not recite a thousand pieces of the same sort, which sith they nothing differ in sense, shallbe declared by the solution of these. 
Deut. xi. xxvi.  In a sum, Moses testifieth that in the law is set forth blessing and curse, death and life. Thus therefore they reason, that either this blessing is made idle & fruitless, or that justification is not of faith alone. We have already before showed, how if we stick fast in the law, over us being destitute of all blessing, hangeth only curse which is threatened to all transgressors. For the Lord promiseth nothing but to the perfect keepers of his law, such as there is none found. This therefore remaineth, that all mankind is by the law accused, and subject to curse & the wrath of God: from which that they may be loosed, they must needs go out of the power of the law, and be as it were brought into liberty from the bondage thereof: not that carnal liberty which should withdraw us from the keeping of the law, should allure us to think all things lawful and to suffer our lust, as it were the stays being broken & with lose reins to run at riot: but the spiritual liberty, which may comfort and raise up a dismayed and overthrown conscience, showing it to be free from the curse and damnation wherewith the law held it down bond and fast tied. This deliverance from the subjection of the law, and Manumission (as I may call it) we obtain when by faith we take hold of the mercy of God in Christ, whereby we are certified and assured of the forgiveness of sins, with the feeling whereof the law did prick and bite us.  
By this reason even the promises that were offered us in the law, should be all uneffectual & void, unless the goodness of God by the Gospel did help. For, this condition that we keep the whole law, upon which the promises hang, and whereby alone they are to be performed, shall never be fulfilled. And the Lord so helpeth, not by leaving part of righteousness in our works, and supplyeng part by his mercieful bearing with us, but when he setteth only Christ for the fulfilling of righteousness. For the Apostle, when he had before said that he and other jews believed in jesus Christ, knowing that man is not justified by the works of the law, 
〈…〉, xvi  addeth a reason: not that they should be helped to fullness of righteousness by the faith of Christ, but by it should be justified, not by the works of the law. If the faithful remove from the law into faith, that they may in faith find righteousness which they see to be absent from the law: truly they forsake the righteousness of the law. Therefore now let him that list, amplify the rewardinges which are said to be prepared for the keeper of the law, so that he therewithal consider that it cometh to pass by our perverseness, that we feel no fruit thereof till we have obtained an other righteousness of faith. So David, when he made mention of the rewarding which the Lord hath prepared for his servants, by and by descendeth to the reknowledging of sins, whereby that same rewarding is made void. 
 Also in the nineteen. Psalm, he gloriously setteth forth the benefits of the law, but he by & by crieth out: Who shall understand his faults? Lord cleanse me from my secret faults. This place altogether agreeth with the place before, where when he had said that all the ways of the Lord are goodness and truth to them that leave him, 
P●. ●●●. x.  he addeth: For thy name's sake Lord, thou shalt be merciful to my perverseness, for it is much. So ought we also to reknowledge, that there is in deed the good will of God set forth unto us in the law, if we might deserve it by works, but that the same never cometh to us by the deserving of works.  
How then? Are they given that they should vanish away without fruit: I have even now already protested that the same is not my meaning. I say verily that they utter not their effectualness toward us, so long as they have respect to the merit of works, and that therefore if they be considered in themselves, they be after a certain manner abolished. If the Apostle teacheth that this noble promise: 
 I have given you commandments, which who so shall do, shall live in them, is of no value if we stand still in it, and shall never a whit more profit than if it had not been given at all: because it belongeth not even to the most holy servants of God, which are all far from the fulfilling of the law, but are compassed about with many transgressions. But when the promises of the Gospel are put in place of them, which do offer free forgiveness of sins, they bring to pass that not only we ourselves be acceptable to God, but that our works also have their thank: and not this only that the Lord accepteth them, but also extendeth to them the blessings which were by covenant due to the keeping of the law. I grant therefore, that those things which the Lord hath promised in his law to the followers of righteousness & holiness, are rendered to the works of the faithful: but in this rendering, the cause is always to be considered that poureth grace to works. Now causes we see that there be three. The first is, that God turning away his sight from the works of his servants, which always deserve rather reproach than praise, embraceth them in Christ, and by the only mean of faith reconcileth them to himself without the mean of works. The second, that of his fatherly kindness and tender mercifulness, he lifteth up works to so great honour, not weighing the worthiness of them that he accounteth them of some value. The third, that he receiveth the very same works with pardon, not imputing the imperfection, wherewith they all being defiled, should otherwise be rather reckoned among sins than virtues. And hereby appeareth how much the Sophisters have been deceived, which thought that they had gaily escaped all absurdities when they said that works do not of their own inward goodness avail to deserve salvation, but by the form of the covenant, because the Lord hath of his liberality so much esteemed them. But in the mean time they considered not, how far those works which they would have to be meritorious, were from the condition of the promises, unless there went before both justification grounded upon only faith, and the forgiveness of sins, by which even the good works themselves have need to be wiped from spots. Therefore of three causes of God's liberality, by which it is brought to pass that the works of the faithful are acceptable, they noted but one, & suppressed two, yea and those the principal.  
They allege the saying of Peter, which Luke rehearseth in the Acts: I find in truth that God is not an accepter of persons: 
Act. x. xxxiiii.  but in every nation he that doth righteousness is acceptable to him. And hereupon they gather that which seemeth to be undoubted, that if man doth by right endeavours get himself the favour of God, it is not the beneficial gift of God alone that he obtaineth salvation: yea that God doth so of his mercy help a sinner, that he is by works bowed to mercy. But you can in no wise make the Scriptures agree together, unless you note a double accepting of man with God. For, such as man is by nature, God findeth nothing in him whereby he may be inclined to mercy, but only misery. If therefore it be certain that man is naked and needy of all goodness, and on the other side full stuffed and laden with all kinds of evils, when God first receiveth them: for what quality, I pray you shall we say that he is worthy of the heavenvly calling▪ Away therefore with the vain imagining of merits, where God so evidently setteth out his free mercifulness. For, that which in the same place is said by the voice of the Angel to Cornelius, that his prayers and alms had ascended into the sight of God, is by these men most lewdly wrested, that man by endeavour of good works is prepared to receive the grace of God. For it must needs be that Cornelius was already enlightened with the Spirit of wisdom, sith he was endued with true wisdom, namely with the fear of God: that he was sanctified with the same Spirit, sith he was a follower of righteousness, which the Apostle teacheth to be a most certain fruit thereof. 
●al. u.u.  All those things therefore which are said to have pleased God in him, he had of his grace, so far is it of that he did by his own endeavour prepare himself to receive it. Truly there can not one syllable of the Scripture be brought forth, that agreeth not with this doctrine, that there is none other cause for God to accept man unto him, but because he seeth that man should be every way lost, if he be left to himself: but because he will not have him lost, he useth his own mercy in delivering him. Now we see how this accepting hath not regard to the righteousness of man, but is a mere token of the goodness of God toward men being miserable and most unworthy of so great a benefit.  
But after that the Lord hath brought man out of the bottomless depth of destruction, and severed him to himself by grace of adoption: because he hath now begotten him and newly form him into a new life, he now embraceth him, as a new creature with the gifts of his Spirit. This is that accepting whereof Peter maketh mention, by which the faithful are after their vocation alured of God even in respect also of works: for the Lord can not but love and kiss those good things which he worketh in them by his Spirit. But this is alway to be remembered, that they are none otherwise acceptable to God in respect of works, but in as much as for their cause and for their sakes, whatsoever good works he hath given them in increasing of his liberality, he also vouchsafeth to accept. For whence have they good works▪ but because the Lord, as he hath chosen them for vessels unto honour, so will garnish them with true godliness? Whereby also are they accounted good as though there were nothing wanting in them, but because the kind Father tenderly granteth pardon to those deformities & spots that cleave to them? Summarily, he signifieth nothing else in this place, but that to God his children are acceptable & lovely in whom he seeth the marks and features of his own face. For we have in an other place taught that regeneration is a repairing of the image of God in us. For as much as therefore wheresoever the Lord beholdeth his own face, he both worthily loveth it and hath it in honour: it is not without cause said, that the life of the faithful being framed to holiness & righteousness pleaseth him, but because the godly being clothed with mortal flesh, are yet sinners, and their good works are but begun and savouring of the faultiness of the flesh; he can not be favourable neither to those nor to these, unless he more embrace them in Christ than in themselves. After this manner are those places to be taken, which testify that God is kind & merciful to the followers of righteousness. Moses said to the Israelites, 
Deut. seven. ix.  The Lord thy God keepeth covenant, to a thousand generations: which sentence was afteward used of the people for a common manner of speech. So Solomon in his solemn prayer, 
i. ●in. viij. twenty-three.  saith, Lord God of Israel, which keepest covenant and mercy to thy servants which walk before thee in their whole heart. The same words are also repeated of Nehemias'. 
 For, as in all the covenants of his mercy, the Lord likewise on their behalues requireth of his servants uprightness & holiness of life, 
Deut. xx●. xviii.  that his goodness should not be made a mockery, & that no man swelling with vain rejoicing by reason thereof should bless his own soul, walking in the mean time in the perverseness of his own heart: so his will is by this way to keep in their duty them that are admitted into the communion of the covenant: yet nevertheless the covenant itself is both made at the beginning free, & perpetually remaineth such. 
two. Sam●. xxij. i.  After this manner David when he glorieth that there was rendered to him reward of the cleanness of his hands, yet omitteth not that fountain which I have spoken of, that he was drawn out of the womb, because God loved him: where he so setteth out the goodness of his cause, that he abateth nothing from the free mercy which goeth before all gifts, whereof it is the beginning.  
And here by the way it shallbe profitable to touch what these forms of speaking do differ from the promises of the law. I call promises of the law, not those which are each where commonly written in the books of Moses: (for as much as in them also are found many promises of the Gospel) but those which properly belong to the ministery of the law. Such promises, by what name so ever you list to call them, do declare that there is reward ready upon condition, if thou do that which is commanded thee. But when it is said, that the Lord keepeth the covenant of mercy to them which love him, therein is rather showed what manner of men be his servants which have faithfully received his covenant, than the cause is expressed why the lord should do good to them. Now this is the manner of showing it. As the Lord vouchsafeth to grant us the grace of eternal life, to this end that he should be loved, feared, & honoured of us: so whatsoever promises there are of his mercy in the Scriptures, they are rightfully directed to this, and that we should reverence and worship the author of the benefits. So oft therefore as we hear that he doth good to them that keep his law, let us remember that the children of God are there signified by the duty which ought to be continual in them: that we are for this cause adopted, that we should honour him for our Father. Therefore lest we should disherit ourselves from the right of adoption, we must always endeavour to this whereunto our calling tendeth. But let us again keep this in mind, that the accomplishment of the mercy of God hangeth not upon the works of the faithful: but that he therefore fulfilleth the promise of salvation to them which answer to their calling in uprightness of life, because in them he acknoweth the natural tokens of his children which are ruled with his Spirit unto good. hereunto let that be referred which is in the xv. Psalm spoken of the Citizens of the Church, Lord who shall dwell in thy tabernacle, and who shall rest in thy holy hill: The innocent in hands & of a clean heart, 
Esa. xxxii●. xiv.  etc. Again in isaiah, Who shall dwell with devouring fire? He that doth righteousness, he that speaketh right things etc. For there is not described the stay whereupon the faithful may stand before the Lord, but the manner wherewith the most merciful father bringeth them into his fellowship, & therein defendeth & strengtheneth them. For, because he abhorreth sin, he loveth righteousness: whom he joineth to himself, them he cleanseth with his spirit, that he may make them of like fashion to himself & his kingdom. Therefore if the question be of the first cause whereby the entry is made open to the holy ones into the kingdom of God, from whence they have that they may stand fast & abide in it, we have this answer ready, because the Lord by his mercy both hath ones adopted them, & perpetually defendeth them. But if the question be of the manner, than we must come down to regeneration and the fruits thereof, which are rehearsed in that Psalm.  
But there seemeth to be much more hardness in these places, which do both garnish good works with the titine of righteousness, & affirm that man is justified by them. Of the first sort there be very many places, where the obseruinge of the commandments are called justifications or righteousnesses. Of the other sort, that is an example which is in Moses, 
Deut. vi. xxv.  This shallbe our righteousness, if we keep all these commandments. And if thou take exception & say that this is a promise of the law, which being knit to a condition impossible, proveth nothing. There be other of which you can not make the same answer, as this, And that shallbe to thee for righteousness before the Lord, 
Deu. xxiv xiii. Ps. ●vi. x●x.  to redeliver to the poor man his pledge etc. Again, that which the Prophet saith, that the zeal in revenging the shame of Israel, was imputed to Phinees for righteousness. Therefore the Pharisees of our time think that here they have a large matter to triumph upon. For when we say, that when the righteousness of faith is set up, the justification of works giveth place, by the same right they make this argument, If righteousness be of works, than it is false that we are justified by faith only. Though I grant that the commandments of the law are called righteousnesses: it is no marvel: for they are so in deed. howbeit we must warn the readers that the Grecians have not fitly translated the Hebrew word Hucmi, Dikaiomata, righteousnesses for commandments. But for the word, I willingly release my quarrel. For neither do we deny this to the law of God, that it containeth perfect righteousness. For although, because we are debtors of all the things that it commandeth, therefore even when we have performed full obedience thereof, we are unprofitable servants: yet because the lord hath vouchsafed to grant it the honour of righteousness, we take not away that which he hath given. Therefore we willingly confess that the full obedience of the law is righteousness: that the keeping of every commandment, is a part of righteousness, if so be that the whole sum of righteousness were had in the other parts also. But we deny that there is any where any such form of righteousness. And therefore we take away the righteousness of the law, not for that it is maimed and unperfect of it self, but for that by reason of the weakness of our flesh it is no where seen. But the Scripture not only calleth simply the commandments of the Lord, righteousnesses: but it also giveth this name to the works of the holy ones. As when it reporteth that Zacharie & his wife walked in the righteousnesses of the Lord: 
Luc. i vi.  truly when it so speaketh, it weigheth works rather by the nature of the law, than by their own proper estate. Howbeit here again is that to be noted, which I even now said, that of the negligence of the Greek translator is not a law to be made. But for as much as Luke would alter nothing in the received traslation, I will also not strive about it. For God hath commanded these things that are in the law to men for righteousness: but this righteousness we perform not but in keeping the whole law: for by every transgression it is broken. Whereas therefore the law doth nothing but prescribe righteousness: if we have respect to it, all the several commandments thereof are righteousness: if we have respect to men of whom they are done, they do not obtain the praise of righteousness by one work, being trespassers in many, and by that same work which is ever partly faulty by reason of imperfection.  
But now I come to the second kind, in which is the chief hardness. Paul hath nothing more strong to prove the righteousness of faith, than that which is written of Abraham, 
Be. iiii. iii●. Psal. c. vi. xxxi.  that his faith was imputed to him for righteousness. Sith therefore it is said that the act done by Phinees was imputed to him for righteousness: what Paul affirmeth of faith, the same may we also conclude of works. Whereupon our adversaries, as though they had won the victory, determine that we are in deed not justified without faith, but that we are also not justified by it alone, and that works accomplish our righteousness. Therefore here I beseache the godly, that if they know that the true rule of righteousness is to be taken out of the Scripture only, they will religiously and earnestly weigh with me, how the Scripture may without cavillations be rightly made to agree with itself. For as much as Paul knew that the justification of faith is the refuge for them that are destitute of their own righteousness, he doth boldly conclude that all they that are justified by faith, are excluded from the righteousness of works. But sith it is certain that the justification of faith is common to all the faithful, he doth thereof with like boldness conclude that no man is justified by works, but rather contrariwise that men are justified without any help of works. But it is one thing to dispute of what value works are by themselves, and an other thing what account is to be made of them after the stablishing of the righteousness of faith. If we shall set a price upon works according to their worthiness, we say that they are unworthy to come into the sight of God: and therefore that man hath no works whereof he may glory before God: then, that being spoiled of all help of works he is justified by only faith. Now we define righteousness thus, that a sinner being received into the communion of Christ, is by his grace reconciled to God, when being cleansed with his blood he obtaineth forgiveness of sins, and being clothed with his righteousness as with his own, he standeth assured before the heavenly judgement ●eate. When the forgiveness of sins is set before, the good works which follow have now an other valuation than after their own deserving: because whatsoever is in them unperfect, is covered with the perfection of Christ: whatsoever spots or filthiness there is, it is wiped away with his cleanness, that it may not come into the examination of the judgement of God. Therefore when the guiltiness of all trespasses is blotted out, whereby men are hindered that they can bring forth nothing acceptable to God, and when the fault of imperfection is buried, which is wont also to defile good works: the good works which the faithful do, are counted righteous, or (which is all one) are imputed for righteousness.  
Now if any man object this against me to assail the righteousness of faith, first I will ask whether a man be counted righteous for one or two holy works, being in the rest of the works of his life a trespasser of the law. This is more than an absurdity. Then I will ask if he be counted righteous for many good works, if he be in any part found guilty. This also he shall not be so bold to affirm, when the penal ordinance of the law crieth out against it, & proclaimeth all them accursed which have not fulfilled all commandments of the law to the uttermost. 
Deut. xxvij  Moreover I will go further & ask, whether there be any work that deserveth to be accused of no uncleanness or imperfection. And how could there be any such before those eyes, to whom even the very stars are not clean enough, 
job. iiii, xviii.  nor the Angeles righteous enough? So shall he be compelled to grant that there is no good work which is not so defiled with transgressions adjoined with it, & with the corruptness of itself, that it can not have the honour of righteousness. Now if it be certain that it proceedeth from the righteousness of faith that works which are otherwise unpure, unclean, and but half works, not worthy of the sight of God, much less of his love, are imputed to righteousness, why do they with boasting of the righteousness of works destroy the justification of faith, whereas if this justification were not they should in vain boast of that righteousness? Will they make a viper's birth● For thereto end the saying of the ungodly men. They can not deny that the justification of faith is the beginning, foundation, cause, matter, & substance of the righteousness of works: yet they conclude the man is not justified by faith, because good works also are accounted for righteousness. Therefore let us let pass these follies & confess as the truth is, that if the righteousness of works of what sort soever it be accounted, hangeth upon the justification of faith, it is by this not only nothing minished but also confirmed, namely wherbi the strength thereof appeareth more mighty. Neither yet let us think that works are so commended after free justification, that they also afterward come into the place of justifying a man, or do part that office between them & faith. For unless the justification remain always whole, the uncleanness of works shallbe uncovered. And it is no absurdity, that a man is so justified by faith that not only he himself is righteous, but also his works are esteemed righteous above their worthiness.  
After this manner we will grant in works not only a righteousness in parts (as our adversaries themselves would have) but also that it is allowed of God as if it were a perfect & full righteousness. But if we remember upon what foundation it is upholden, all the difficulty shallbe dissolved. For then & no● till their beginneth to be an acceptable work, when it is received with pardon. Now whence cometh pardon, but because God beholdeth both us ●amp; all our things in Christ? Therefore as we, when we are graffed into Christ, do therefore appear righteous before God, because our wickednesses are covered with his innocence, so our works are & be taken for righteous, because whatsoever faultiness is otherwise in them, being buried in the cleanness of Christ, it is not imputed. So we may rightfully say, that by onli faith not only we but also our works are justified. Now if this righteousness of works of what sort soever it be, hangeth upon faith & tree justification, & is made of it: it ought to be included under it, and to he set under it as the effect under the cause thereof, as I may so call it: so far is it of that it ought to be raised up either to destroy or darken it. 
Ro. iiii. seven  So Paul, to drive men to confess that our blessedness consists of the mercy of God, not of works, chefli enforceth that saying of David, Blessed are they whose iniquitties are forgiven, 
Ps. x●xii.  and whose sins are covered. Blessed is he to whom the Lord hath not imputed sin. If any man do thrust in to the contrary innumerable sayings wherein blessedness seemeth to be given to works: 
Psa. cxxii. Pra. xiiii. xxi. Psal. i.i. ●am. i. x●i Ps. cvi. ii● & cxix. i Mat. v. ii●  as are these: Blessed is the man which feareth the Lord, which hath pity on the poor, which hath not walked in the council of the wicked, which beareth temptation: Blessed are they which keep judgement, the undefiled, the poor in Spirit, the meek, the merciful. etc. they shall not make but that it shall be true which Paul saith. For because those things that are there commended are never so in man, that he is therefore allowed of God, it followeth the man is alwai miserable, unless he be delivered from misery by forgiveness of sins. For as much as therefore all the kinds of blessedness which are extolled in the scriptures, do fall down void, so the man receiveth fruit of none of them, till he have obtained blessedness by forgiveness of sins, which mai afterward make place for them: it followeth that this is not only the highest & the chief but also the only blessedness: unless peradventure you will have that it be weakened of those which consist in it alone. Now there is much less reason why the calling of men righteous should trouble us, which is commonli given to the faithful. I grant verili that they are called righteous of the holiness of li●: but for as much as they rather endeavour to the following of righteousness, than do fulfil righteousness itself, it is meet that this righteousness such as it is, give place to the justification of faith, from whence it hath that which it is.  
But they say that we have yet more business with james, namely which with open voice fighteth against us. 
jam. i. xii  For he teacheth both that Abraham was justified by works, and also that all we are justified by works, not by faith only. What then? will they draw Paul to fight with james? If they hold james for a minister of Christ, his saying must be so taken that it disagree not from Christ speaking by the mouth of Paul. The holy ghost affirmeth by the mouth of Paul, that Abraham obtained righteousness by faith, not by works: & we also do teach that all are justified by faith without the works of the law. The same holy ghost teacheth by james that both Abraham's righteousness and ours consisteth of works, not of only faith. It is certain that the holy ghost fighteth not with himself. What agreement shall there be therefore of these two? It is enough for the adversaries, if they pluck up the righteousness of faith which we would have to be fastened with most deep roots: but to render to consciences their quietness, they have no great care. Whereby verily you may see that they gnaw the justification of faith, but in the mean tim do appoint no mark of righteousness where consciences may stay. Therefore let them triumph as they list, so that they may boast of no other victory than that they have taken away all certainty of righteousness. And this wretched victory they shall obtain, where the light of truth being quenched, the lord shall suffer them to overspread the darkness of lies. But wheresoever the truth of God shall stand, they shall nothing prevail. I deny therefore that the saying of james which they still continually hold up against us as it were the shield of Achilles doth any thing at all make for them. That this may be made plain, first we must look at the mark that the apostle shooteth at: & then we must note where they be deceived. Because there were then many (which mischief is wont to be continual in the Church) which openly bewrayed their infidelity, in neglecting & omitting all the propre works of the faithful, & yet cess not to boast of the false name of faith: james doth here mock the foolish boldness of such men. Therefore it is not his purpose in any point to diminish the force of true faith, but to show how ●ondly those trifles did challenge so much the vain image of it, that being contented herwith they carelessly ran dissolutely abroad into all licentiousness of vices. This ground being conceived, it shallbe easy to perceive where our adversaries do miss. For they fall into two deceits in the word, the one in the name of faith, that other in the word of justifying. Whereas the Apostle nameth faith a vain opinion far distant from the truth of faith, it is spoken by way of granting, which is no derogation to the matter: which he showeth at the beginning in these words. What profiteth it, my brethren, If any man say that he hath faith, & hath no works? He doth not say, if any have faith without works, but, If any man boast. More plainly also he speaketh a little after, where he in mockery maketh it worse than the devils knowledge: last of all, when he calleth it dead. But by the definition you may sufficiently perceive what he meaneth. Thou believest (saith he) that there is a God. Truly if nothing be contained in this faith but to believe that there is a God, it is now no marvel if it do not justify. And when this is taken from it, let us not think that any thing is a bared from the Christian faith, the nature whereof is far otherwise. For after what manner doth true faith justify us, but when it conjoineth us with Christ, that being made one with him, we may enjoy the partaking of his righteousness. It doth not therefore justify us by this that it conceiveth a knowledge of the being of God, but by this that it resteth upon the assuredness of the mercy of God.  
We have not yet the work, unless we examine also the other deceit in the word, for asmuch as james setteth part of justification in works. If you will make james agreeing both with the rest of the Scriptures, & in himself, you must of necessity take the word of justifying in an other signification than it is taken in Paul. For Paul saith that we are justified, when the remembrance of our unrighteousness being blotted out, we are accounted righteous. If james had meant of that taking, he had wrongfully alleged that out of Moses, Abraham believed God. etc. For he thus frameth it together: Abraham by works obtained righteousness, because he sticked not at the commandment of God, to offer up his son. And so the Scripture was fulfilled which saith, that he believed God, and it was imputed to him for righteousness. If it be an absurdity, that the effect is before his cause, either Moses doth in that place falsely testify, that faith was imputed to Abraham for righteousness: or he deserved not righteousness by that obedience which he showed in offering up of Isaac. Abraham was justified by his faith, when Ishmael was not yet conceived, which was now grown past childhood before that Isaac was borne. Now therefore shall we say, that he got to himself righteousness by obedience which followed long afterward? Wherefore either james did wrongfully misturne the order (which it is a wickedness to think) or he meant not to say that he was justified, as though he deserved to be accounted righteous. How then? Truly it appeareth that he speaketh of the declaration of righteousness and not the implication: as if he had said. Whoso are righteous by true faith, they do prove their righteousness with obedience & good works, not with a bare & imagelike visor of faith. In a sum, he disputeth not by what mean we are justified, but he requireth of the faithful a working righteousness. And as Paul affirmeth that men be justified without the help of works: so james doth here suffer them to be accounted righteous which want good works. The considering of this end, shall deliver us out of all doubt. For our adversaries are hereby chiefly deceived, that they think that james defineth the manner of justifying, whereas he travaileth about nothing else but to overthrow their perverse carelessness, which did vainly pretend faith to excuse their despising of good works. Therefore into how many ways soever they wrist the words of james, they shall wring out nothing but two sentences: that a vain bodiless show of faith doth not justify, & that a faithful man not contented with such an Imaginative show, doth declare his righteousness by good works.  
As for that which they allege out of Paul the same meaning, that the doers of the law, 
Ro. two. xiii.  not the hearers, are justified, it nothing helpeth them. I will not escape away with the solution of Ambrose, that that is therefore spoken because the fulfilling of the law is faith in Christ. For I see that it is but a mere starting hole, which nothing needeth where there is abroad way open. There the Apostle throweth down that jews from foolish confidence, which boasted themselves of the only knowledge of the law, when in the mean time they were the greatest despisers of it. Therefore that they should not stand so much in their own conceit for the bare knowledge of the law he warneth them, that if righteousness be sought out of the law, not the knowledge but the observing of it is required. We verily make no doubt of this that the righteousness of the law standeth in works: nor yet of this also, that the righteousness consists in the worthiness & merits of works. But it is not yet proved, that we are justified by works, unless they bring forth some man that hath fulfilled the law. And that Paul meant none otherwise, the hanging together of the text shallbe a sufficient testimony. After that he had generally condemned the Gentiles & the jews of unrighteousness, than he descendeth to the particular showing of it, & saith that they which sinned without the Law, do perish without the law: which is spoken of the Gentiles: but they which have sinned in the law, are judged by the law: which pertaineth to the jews. Now because they winking at their own trespassinges, proudly gloried of the only law: he adjoineth that which most fitly agreed, that the law was not therefore made, that men should be made righteous by only hearing of the voice thereof: but then & not till then when their obeyed: as if he should say: seekest thou righteousness in the law? allege not the hearing of it, which of itself is of small importance: but bring works, by which the mayest declare that the law was not set for thee in vain. Of these works because they were all destitute, it followed that they were spotled of glorieng of the law. Therefore we must of the meaning of Paul rather frame a contrary argument. The righteousness of the law consisteth in the perfection of works. No man can boast that he hath by works satisfied the law. Therefore there is no righteousness by the law.  
Now they allege also these places, wherein the faithful do boldly offer their righteousness to the judgement of God to be examined, & require the sentence be given of them according to it. 
Psa. seven. i  Of which sort are these: judge me O lord according to my righteousness, 
Ps. xvii.i.  & according to my innocence, which are in me. Again, Hear my righteousness, O God. Thou haste proved my heart, & hast visited it in the night, & there was no wickedness found in me. 
Psal. xviii xxi.  Again, The Lord shall render to me according to my righteousness, & he shall recompense me according to the cleanness of my hands. Because I have kept the ways of the Lord, & have not wickedly departed from my God. And I shallbe unspotted & shall keep me from my iniquity. 
Psa. xxvi. i.  Again, judge me, Lord, because I have walked in mine innocence. I have not sit with lying men, I will not enter in with them that do wicked things. Destroy not my soul with the ungodly, my life with men of blood: in whose hands are iniquities: whose right hand is filled with gifts. But I have walked innocently. I have above spoken of the affiance which the holy ones do seem simply to take to themselves of works. As for these testimonies that we have here alleged, they shall not much accumber us if they be understanded according to their compass, or (as they commonly call it) their circumstance. Now the same is double. For neither would they have them to be wholly examined, that they should be either condemned or acquitted according to the continual course of their whole life: but they bring into judgement a special cause to be debated. Neither do they claim to themselves righteousness in respect of the perfection of God, but by comparison of naughty & wicked men. First when the justifying of man is entreated of, it is not only required that he have a good cause in some particular matter, b●t a certain perpetual agreement of righteousness in his whole life. But the holy o●es, when they call upon the judgement of God to approve their innocency, do not offer themselves free from all guiltiness & in every behalf faultless: but verily when they have fastened their affiance of salvation in his goodness only, yet trusting that he is the revenger of the poor afflicted against right & equity, they commend to him the cause wherein the innocent are oppressed. But when they set their adversaries which then before the judgement seat of God, they boast not of such an innocence as shall answer to the pureveise of God if it be severely searched, but because in comparison of the malice, obstinancy, subtlety & wickedness of their adversaries they know that their plainness, righteousness, simplicity, & cleans is known & pleasing to God: they fear not to call upon him to be judge between themselves & them. 
i Sa. xxvi xiii.  So when David said to Saul: The lord rendre to every man according to his righteousness & truth: he meant not that the lord should examine by himself & reward every man according to his deservings, but he took the lord to witness, how great his innocency was in comparison of the wickedness of Saul. And Paul himself, when he boasteth with this glorying that he hath a good witness of conscience, 
●i. Cor. i xii.  that he hath travailed with simplicity & uprightness in the Church of God, meaneth not that he standeth upon such glorieng before God: but being compelled with the slanders of the wicked, he defendeth his faithful & honest dealing, which he knew to be pleasing to the merciful kindness of God, against all evil speaking of men whatsoever it be. 
i Cor. iiij. xiij.  For we see what he saith in an other place, that he knoweth no evil by himself, but the he is not thereby justified: namely because he knew that the judgement of god far surmunteth the bleareyed sight of men, Howsoever therefore the godly do defend their innocence agaist the hypocrisy of the ungodly, by the witnessing & judgement of God: yet when they have to do with God alone, they all cry out with one mouth: If thou mark iniquity, 
Ps. c. xxx●.iii. & c.xl ● Ps. xxxvi. iiii.  Lord, Lord who shall abide it: Entre not into judgement with thy servants: because every one that liveth shall not be justified in thy sight: and distrusting their own works, they gladly sing, Thy goodness is better than life.  
There are also other places not unlike to these before, in which a man may yet tarry. 
Pro. xx. vi● &. xxii.xv. ●. Ez. xviii. ix. & xxxii●. xv.  Solomon saith, that he which walketh in his uprightness, is righteous. Again, That in the path of righteousness is life, and that in the same is not death. After which manner ezechiel reporteth that he shall live life that doth judgement and righteousness. None of these do we either deny or darken. But let there come forth one of the sons of Adam with such an uprightness. If there be none, either they must perish at the sight of God, or flee to the sanctuary of mercy. Neither do we in the mean time deny but that to the faithful their uprightness, though it be but half & unperfect, is a step toward immortality. But whence cometh that but because whom the Lord hath taken into the covenant of grace, he searcheth not their works according to their deservings, but kisseth them with fatherly kindness? Whereby we do not only understand that which the schoolmen do teach, that works have their value of the accepting grace. For they mean, that works which are otherwise in sufficient to purchase righteousness by the covenant of the law, are by the accepting of God advanced to the value of equality. But I say that they being defiled both with other trespassinges & with their own spots, are of no other value at all, than in so much as the lord tenderly granteth pardon to both: that is to say, giveth free righteousness to man. 
Eph. i iiii i. Thes. three xiii.  Neither are here those prayers of the Apostle seasonaly thrust in place, where he wisheth so great perfection to the faithful, that they may be faultless & unblamable in the day of the lo●●. These words in deed the Celestines did in old tune turmoil, to affirm a perfection of righteousness in this life. But, which we think to be sufficient, we answer briefly after Augustine, that all the godly ought in deed to endeavour toward this mark, that they may one day appear spotless & faultless before the face of God: but because the best & most excellent manner of this life is nothing but a going forward, we shall then & not till then attain to this mark, when being unclothed of this flesh of sin we shall fully cleave to the lord. Yet will I not stiffly strive with him which will give the title of perfection to the holy ones, so that he also limit the same with the words of Augustine himself. 
Lib. ad Bo. 3. cap. 7.  When (saich he) we will call the virtue of the holy ones, perfect: to the same perfection also belongeth the acknowledging of imperfection both in truth and in humility.   

The xviii Chapter. That of the reward, the righteousness of Works is ill gathered.  
NOw let us pass over to those saying which affirm, the God will rendre to every man according to his works: 
Mat. xvi. xxvii. two. Cor. v. x Ro. two vi. john. v. xxix. Mat. xxv. xxxiiii.  of which sort are these. Every man shall bear away that which he hath done in the body, either good or evil. Glory & honour to him that worketh good: trouble & distress upon every soul of him that worketh evil. And they which have done good things, shall go into the resurrection of life: they which have done evil, into the resurrection of judgement. Come ye blessed of my father: I have hungered, & ye gave me meat: I have thirsted, & ye gave me drink, etc. And with th● let us also join these saying, which call eternal life the reward of works. Of which sort are these. 
Pro. xii. xxiii. ● xiii. x●●i. Mat v. x● Luke. v●. xiii. two. Cor. iii. viii. Ro. ii.vi. & viii. thirty.  The rendering of the hands of a man shallbe restored to him. He that feareth the commandment, shallbe rewarded. Be glad & rejoice, behold, your reward is plentiful in heaven. Every man shall receive reward according to his labour. Where it is said that God shall render to every man according to his works, the same is easily assoiled. For, that manner of speaking doth rather show the order of following, than the cause. But it is out of doubt, that the lord doth accomplish our salvation by these degrees of his mercy when those whom he hath choose he calleth to him: those whom he hath called, he justifieth: those whom he hath justified, he glorifieth. Although therefore he do by his only mercy receive them the be his into life, yet because he bringeth them into the possession thereof by the race of good works, that he may fulfil his work in them by such ordre as he hath appointed: it is no marvel if it be said that they be crowned according to their works, by which without doubt they are prepared to receive the crown of immortality. 
Phi two. xii  Yea & after this manner it is fitly said that they work their own salvation, when in applying themselves to good works, they practise themselves toward eternal life: namely as in an other place they are commanded to work the meat which perisheth not, 
Ihon. vi. xxvii.  when by believing in Christ they get to themselves life: & yet it is by & by afterward added: Which that son of man shall give you. Whereby appeareth that the word of Working is not set as contrary to grace, but is referred to endeavour: & therefore it followeth not, that either the faithful arthenselues authors of their own salvation, or that the same proceedeth from their works. How then? So soon as they are taken into the fellowship of Christ, by the knowledge of the Gospel, & the enlightening of the holy ghost, eternal life is begun in them. Now the same good work which God hath begun in them, must also be made perfect until the day of the lord Iesu. 
Phi. i vi.  And it is made perfect, when resembling the heavenly father in righteousness & holiness, they prove themselves to be his children not swerved out of kind.  
There is no cause why we should of the name of reward gather an argument that our works are the cause of salvation. First let this be determined in our hearts, that the kingdom of heaven is not a reward of servants, but an inheritance of children, which they only shall enjoy, that are adopted of the lord to be his children: 
Ep. i. xviii Gal. iiii. thirty.  & for no other cause, but for this adoption. For, the son of the bond woman shall not be heir, but the son of the sre woman. And in the very same places, in which the holy ghost promiseth to works eternal glory for reward, in expressing the inheritance by name, he showeth the it cometh from else where. 
Matt. xxv ●xxiiii.  So Christ rehearseth works, which he recompenseth with the rewarding of heaven, when he calleth the elect to the possession thereof: but he therewithal adjoineth that it must be possessed by right of inheritance. So Paul biddeth servants, 
Colos. iii. xxiiii.  which do their duty faithfully, to hope for reward of the lord: but he addeth, of inheritance. We see how they do as it were by express words proved that we impute not eternal blessedness to works, but ●o the adoption of god. Why therefore do they therewithal together make mention of works? This question shallbe made plain with one example of scripture. Before the birth of Isaac, there was promised to Abraham a seed in which all the nations of the earth should be blessed: 
Goe xu.u. & xvij. ●.  & a multiplying of his seed, which should match the stars of the sky, and the sands of the sea, & other like. In many years afterward, Abraham, as he was commanded by the oracle, prepared himself to offer up his son in sacrifice. 
Goe xxii. iii & xvii.  When he had performed this obedience, he received a promise. I have sworn by myself (saith the lord) because y● hast done this thing, & hast not spared thine own only begotten son, I will bless thee and multiply thy seed as the stars of the sky, & the sands of the sea: thy seed shall possess the gates of their enemies, & all the nations of the earth shallbe blessed in thy seed, because y● hast obeyed my voice. What hear we? Hath Abraham by his obedience deserved the blessing, the promise whereof he had received before that the commandment was given? Here verily we have it without circumstances showed, that the lord rewardeth the works of the faithful with those benefits which he had already given them before that the works were thought of, having yet no cause why he should do good to them but his own mercy.  
Yet doth the Lord not deceive nor mock us, when he saith that he rendereth for reward to works the same thing which he had before works freely given. For, because he will have us to be exercised with good works to think upon the delivery or enjoying (as I may so call it) of these things which he hath promised, and to run through them to the blessed hope set before us in heaven, the fruit of the promises is also rightly assigned to them, to the ripeness whereof they do not bring us. The Apostle very fitly expressed both these points, when he said that the Colossians apply themselves to the duties of charity, for the pope which is laid up for them in heaven, of which they had before heard by the word of the true speaking Gospel. 
Col. i. iiii.  For when he saith that they knew by the Gospel, that there was hope laid up for them in heaven, he declareth that the same is by Christ only, not underpropped with any works. Wherewith accordeth that saying of Peter, 
i Pet. i.u.  that the godly are kept by the power of God, through faith, unto the salvation which is ready to be manifestli showed at the time appointed for it. When he saith that they labour for it, he signifieth that the faithful must run all the time of their life, that they may attain to it. But lest we should think that the reward which the lord promiseth us, is not reduced to the measure of merit, he did put forth a parable, 
Mat. xii. ●●  in which he made himself a householder, which sent all them that he met, to the trimming of his vinyeard, some at the first hour of the day, some at the second, some at the third, yea & some a●o at the xi. At evening he paid to every one equal wages. The exposition of which parable, that same old writer what soever he was, whose book is carried abroad under the name of Ambrose of the calling of the Gentiles, hath briefly and truly set out. I will use rather his words than mine own. The Lord (saith he) by the rule of this comparison, 
 hath established the diversity of manifold calling, belonging to one grace: where without doubt they which being let in into the vineyard at the xi. hour, are made equal with them that had wrought the whole day, do represent the estate of them, whom for the advancing of the excellency of grace, the tender kindness of the lord hath rewarded at the waving of the day, and at the ending of their life: not paying wages for their labour, but pouring out the richesses of his goodness upon them whom he hath chosen without works, that even they also which have sweat in great labour, & have received no more than the last, may understand that they have received a gift of grace, not a reward of works. Last of all, this also is worthy to be noted in these places, where eternal life is called the reward of works, that it is not simply taken for the communicating which we have with God to blessed immortality, when he embraceth us with fatherly good will in Christ: but for the possessing or enjoying (as they call it) of blessedness, 
Mar. x.xxx. Mat. xxv. xxxiiii. Rom. viii xviiii  as also that very words of Christ do sound, In time to come life everlasting. And in an other place, Come & possess the kingdom, etc. After this manner Paul calleth adoption, the reveling of the adoption which shallbe made in the resurrection: & afterward expoundeth it the redemption of our body. Otherwise as estranging from God is eternal death, so when man is received of God into favour, that he may enjoy the communicating of him & be made one with him, he is received from death to life: which is done by the beneficial mean of adoption only. And if, as they are wont, they stiffly enforce the reward of works, 
i Pet. i ix  we may turn against them that saying of Peter, that eternal life is the reward of faith.  
Therefore let us not think, that the holy ghost doth with such promise set forth the worthiness of our works, as if they deserved such reward. For the scripture leaveth nothing to us, whereof we may be advanced in the sight of God. But rather it wholly endeavoureth to beat down our arrogance, to humble us, to throw us down, & altogether to break us in pieces. But our weakness is so succoured, which otherwise would by & by slip & fall down, unless it did sustain itself with this expectation, & mitigate her tedious griefs with comfort. First how hard it is for a man to forsake & deny not only all his things, but also himself, let every man consider for himself. And yet with this introduction Christ traineth his scholars, that is, all the godly. Then throughout all their life he so instructeth them under the discipline of the cross, that they may not set their heart either to the desire or confidence of present good things. Briefly he so handleth them for the most part, that which way so ever they turn their eyes throughout the whole wideness of the world, they have on every side nothing but desperation present before them: so that Paul saith, that we are more miserable than all men, if our hope be only in this world. That they should not faint in these so great distresses, the lord is present with them, which putteth them in mind to lift up their head higher, to cast their eyes further, that they find with him the blessedness which these not in the world. 
i Cor. xu.xix.  This blessedness he calleth, reward, wages, recompense, not weighing the merit of works, but signifying that it is a recompensing to their troubles, sufferings, slanders. etc. Wherefore nothing withstandeth, but that we may after the example of the scripture, call eternal life a rewarding, because in it the lord receiveth his from labours into rest, from affliction in to prosperous & happy state, from sorrow into gladness, from poverty into flowing wealth, from shame into glory, & changeth all the evils which they have suffered for greater good things. So it shall also be no inconvenience, if we think holiness of life to be a way, not which openeth an entry into the glory of the heavenvly kingdom, but whereby the elect are led of their God in to the disclosing of it: forasmuch as this is his good will, to glorify them whom he hath sanctified. 
Rom. viii. thirty.  Only let us not imagine a cavilation of merit & reward, wherein the Sophisters do fond stick fast, because they consider with this end which we set forth. But how unordrely is it, when the lord calleth us to one end, for us to look to an other? Nothing is more the weakness of our flesh with some comfort, nor to puff up our minds with glory. Whosoever therefore doth thereby gather the merit of works, or doth in one balance weigh work with reward, he erreth far from the right mark of God.  
Wherefore when the Scripture saith that God the just judge will one day rendre to his a crown of righteousness, 
two. Ti. iiii. viii. Aug ad V● lent. de gr. & lib. ●rb.  I do not only take exception with Augustine, & say. To whom should he being a just judge, tender a crown, if he had not being a merciful father given grace? & how should there be righteousness, unless grace went before which justifieth the unrighteous? How should these due things he rendered, unless these undue things were first given? But also I add an other thing. How should he impute righteousness to our works, unless his tender mercifulness did hide the unrighteousness that is in them? How should he judge them worthy of reward, unless he did by immeasurable bountifulness take away that which is worthy of punishment? For he is wont to call eternal life, grace: because it is rendered to the free gifts of God when it is repaid to works. But the Scripture doth further humble us, & therewithal raise us up. For beside this that it forbiddeth us to glory in works, because they are the free gifts of God, it therewithal teacheth that they are alway defiled with some dregs, that they can not satisfy God, if they be examined by the rule of his judgement: butt lest our courage should faint, it teacheth that they please by only pardon. But although Augustine speaketh somewhat otherwise than we do: yet that he doth not so disagree in the matter, shall appear by his words in his third book to Boniface. 
Cap. 5.  Where when he had compared two men together, the one of a life even miraculously holy & perfect, the other honest in deed and of uncorrupt manners, but not so perfect but that much wanteth in him: at the last he concludeth thus. Even this man which in manners seemeth much inferior, by reason of the true faith in God whereof he liveth & according to which he accuseth himself in all his offences, in all his good works praiseth God, giving to himself the shame, & to him the glory, & taking from himself both the pardon of sins, & the love of welldoings, when he is to be delivered out of this life, he passeth into the fellowship of Christ. Wherefore, but because of faith? Which although it save no man without works (for it is it, which worketh by love, not a reprobate faith) yet by it also sins are released, 
Haba●. ●● iiii.  because the righteous man liveth of faith: but without it even the same which seem good works are turned into sins. Here verily he doth plainly confess that which we so much travail to prove, that the righteousness of good works hangeth hereupon, that they are by pardon alured of God.  
A very near sense to the places above recited, have these: Make to yourselves friends of the Mammon of wickedness, 
Luk. xvi.ix. i. Tim. vi. xvij.  that when you shall fail, they may receive you into everlasting tabernacles. Command the rich men of this world not to be proudly minded, nor to trust in uncertain richesses but in the living God, to do well, to become rich in good works, to lay up in store for themselves a good foundation against the time to come, that they may obtain eternal life. For good works are compared to the richesses, which we may enjoy in the blessedness of eternal life. I answer, that we shall never come to the understanding of them, unless we turn our eyes to the mark whereunto the holy ghost directeth his words. If it be true which Christ saith, that our mind abideth there where our treasure is, as the children of the world are wont to be earnestly bend to the getting of those things which serve for the delights of this present life: so the faithful must look, sith they have learned that this life shall by & by vanish away like a dream, that they send those things which they would enjoy, thither where they shall have perfect life. We must therefore do as they do which purpose to remove into any place, where they have chosen to rest their whole life. They send their goods before, & do not miscontentedly want them for a time: because they think themselves so much more happy, how much more goods they have where they shall tarry long. If we believe that heaven is our country, it behoveth us rather to send away our richesses thither than to keep them here where we must lose them with sudden removing. But how shall we send them thither? If we communicate to the necessities of the poor: 
Mat. xxv. xl. Pro. nineteen. xvii. two. Cor. ix.vi.  to whom whatsoever is given, the lord accounteth it given to himself. Whereupon cometh that notable promise. He that giveth to the poor, dareth for gain to the Lord. Again: He that liberally soweth, shall liberally reap. For those things are delivered into the hand of the lord to keep, which are bestowed upon our brethren by the duty of charity. He, as he is a faith full keeper of that which is delivered to him, will one day restore it with plentiful gain. Are then our dutiefull doings of so great value with God, that they be as richesse laid up in store for us in his hand? Who shall fear so to say, when the Scripture doth so oft and plainly witness it? Butte if any man will leap from the mere goodness of God to the worthiness of works, he shallbe nothing helped by these testimonies to the stablishing of his error. For you can gather nothing rightly thereof but the mere inclination of God's tenderness toward us: forasmuch as to encourage us to well doing, although the services which we do to him are not worthy of so much as his only looking upon them, yet he suffereth none of them to be lost.  
But they more enforce the words of the Apostle, which when he comforteth the Thessalomans in troubles, 
two. Thes. i. ●.  reacheth that the same are sent to them, that they may be accounted worthy of the kingdom of God, for which they suffer. For (saith he) it is righteous with God, to render trouble to them that trouble you: but to you, rest with us when the lord jesus shallbe showed from heaven. But the authore of the epistle to the hebrews saith, 
Heb. vi. x.  God is not unrighteous, that he should forget your work, & the love which you have showed in his name for that you have ministered to the saints. To the first place I answer, that there is no worthiness of merit spoken of: 
Ro. ● viii. xxi●. Luc. xxiiii. xxvi. Act. two. j.xxii.  but because God the father willeth that we whom he hath chosen to be his children, should be made like to Christie his first begotten son: as it behoved that he should first suffer, and then entre into the glory appointed for him: so must we also by many tribulations entre into the kingdom of heaven. Therefore when we suffer tribulations for the name of Christ, there are as it were certain marks printed upon us, wherewith God useth to mark the sheep of his stock. 
Gal. vi. xvii.  After this manner therefore we are accounted worthy of the kingdom of God, because we bear in our body the marks of our lord & master which are the signs of the children of God. To this purpose make these sayings. 
i. Co, iiii. x  That we bear about in our body the mortification of Ie● Christ that his life may be showed in us. That we be fashioned like to his sufferings, that we may come to the likeness of his resurrection from the dead. The reason which is adjoined serveth not to prove any worthiness, but to confirm the hope of the kingdom of God: as if he had said, As it agreeth with the just judgement of God, to take vengeance of your enemies for the vexations that they have done to you: so agreeth it also to give to you release and rest from vexations. The other place, which teacheth that it so becometh the righteousness of God not to forget the obediences of them that be his, that it declareth it to be in a manner unrighteous if he should forget them, hath this meaning: God to quicken our ●outhfulnesse, hath given us assurance that the labour shall not be vain which we shall take for his glory. Let us alway remember that this promise, as all other should bring us no profit, unless the free covenant of mercy went before, whereupon the whole assuredness of our salvation should rest. But standing upon that covenant, we ought assuredly to trust, there shall also not want reward of the liberality of God to our works howsoever they be unworthy. The Apostle, to confirm us in that expectation, affirmeth that God is not unrighteous, but will stand to his promise once made. Therefore this righteousness is rather referred to the truth of God's promise, than to his justice of rendering due. According to which meaning there is a notable saying of Augustine, which as the holy man sticketh not to rehearse often as notable, so I think it not unworthy that we should continually remember it. 
In psal. 32. & 109.  The lord (saith he) is faithful, which hath made himself decter to us, not by receiving any thing of us, but by promising all things to us.  
There are also alleged these sayings of Paul. If I have all faith, so that I remove mountains out of their place, 
i Cor. xiii  but have not charity, I am nothing. Again, Now there remain hope, faith & charity, but the greatest among these is charity. 
Colos. iii. xiiii.  Again, Above all things have charity, which is the bond of perfection. By the first two places our Pharisees affirm that we are rather justified by charity than by faith, namely by the chefer virtue as they say. But this fond argument is easily wiped away. For we have in an other place already declared, that those things which are spoken in the first place pertain nothing to true saith. The other place we also expound of true faith, than which he saith that Charity is greater: not that it is more meritorious, but because it is more fruitful, because it extendeth further, because it serveth more, because it remaineth always in force, whereas the use of faith continueth but for a time. If we have regard so excellence, the love of God should worthily have the chief place, of which Paul here speaketh not. For he enforceth this thing only, that we should with mutual charity edify one an other in the Lord, but let us imagine that charity doth every way excel faith: yet what man of sound judgement, yea or of sound brain, will gather thereof that it doth more iustifie●punc; The power of justifying which faith hath, consisteth not in the worthiness of the work. Our justification standeth upon the only mercy of God & the deserving of Christ, which justification when faith taketh hold of, it is said to justify. Now if you ask our adversaries in what cause they assign justification to charity, they will answer that because it is a dutiefull doing acceptable to God, therefore by the deserving thereof righteousness is imputed to us by the acceptation of the goodness of God. Here you see how well the argument proceedeth. We say that faith justifieth, not because by the worthiness of itself it deserveth righteousness to us, but because it is an instrument by which we freely obtain the righteousness of Christ. These men, omitting the mercy of God, and passing over Christ, (where the sum of righteousness standeth) do affirm that we are justified by the benefit of charity because it excelleth above faith: even as if a man would reason that a king is fit to make a shoe than is a shoemaker, because he is an infinite way more excellent. This only argument is a plain example that all the sorbonical schools do not so much as taste with the uttermost part of their lips what the justification of faith is. But if any wrangler do yet carp and ask, why in so small distance of place we take the name of faith in Paul so diversly: I have a weighty cause of this exposition. For sith those gifts which Paul rehearseth are after a certain manner under faith & hope, because they pertain to the knowledge of God, he contemneth them all by way of recapitulation under the name of faith & hope: as if he should say by the prophecy, & tongues, & the grace & knowledge of interpretation tend to this mark to lead us to the knowledge of God. And we know God in this life none otherwise but by hope & faith. Therefore when I name faith and hope, I comprehend all these things together. And so there remain these three, Hope, Faith, Charity: that is to say, how great diversity of gifts so ever there be, they are all referred to these. Among these the chief is charity▪ etc. Out of the third place they gather, If Charity be the bond of perfection, than it is also the bond of righteousness which is nothing else but perfection. First, to speak nothing how Paul there calleth perfection, when the membres of the Church well set in order do cleave together, & to grant that we are by charity made perfect before God: yet what new thing bring they forth? For I will alway on the contrary side take exception & sai that we never come to this perfection, unless we fulfil all the parts of charity, & thereupon I will gather, that sith all men are most far from the fulfilling of charity, therefore all hope of perfection is cut of from them.  
I will not go through all the testimonies which at this day the foolish Sorbonistes rashly snatch out of the scriptures, as they first come to hand, & do throw them against us. For, some of them are so worthy to be laughed at, that I myself also can not rehearse them, unless I would worthily be counted fond. Therefore I will make an end, when I shall have declared the saying of Christ, wherewith they marvelously please themselves. For, to the lawyer which asked him what was necessary to salvation, he answered: if that wilt enter into life, 
Mat. nineteen. xvii.  keep the commandments. What would we more (say they) when we are commanded by the author of grace himself to get the kingdom of God by the keeping of his commandments. As though forsooth it were not certain, that Christ tempered his answers to them with whom he saw that he had to do. Here a doctor of the law asketh of the mean to obtain blessedness, & not the only, but with doing of what thing men may attain unto it. Both the person of him that spoke & the question itself led the Lord so to answer. The lawyer being filled with the persuasion of the righteousness of the law, was blind in conscience of works. Again, he sought nothing else but what were that works of righteousness, by which salvation is gotten. Therefore he is worthily sent to the law, in which there is a perfect mirrore of righteousness. We also do with a loud voice pronounce that the commandments must be kept, if life be sought in works. And this doctrine is necessary to be known of Christians. For how should they flee to Christ if they did not acknowledge that they are fallen from the way of life into the headlong downefal of death? But how should they understand how far they have strayed from the way of life, unless they first understand what is that way of life? For then they are taught that the sanctuary to recover salvation, is in Christ, when they see how great difference there is between their life & the righteousness of God which is contained in the keeping of the law. The sum is this, that if salvation be sought in works, we must keep the commandments by which we are instructed to perfect righteousness. But we must not stick fast her, unless we will faint in our mid course: for none of us is able to keep the commandments. Sith therefore we are excluded from the righteousness of the law, we must of necessity resort to an other help, namely to the faith of Christ. Wherefore as hear the lord calleth back the doctor of the law whom he knew to swell with vain confidence of works, to the law whereby he may learn that he is a sinner subject to the dreadful judgement of eternal death: so in other places, without making mention of the law, he comforteth other that are already humbled with such knowledge, 
Matt. xi. xxxix.  with promise of grace, as, Come to me all ye that labour & are laden, & I will refresh you, & ye shall find rest for your souls.  
At the last when they are weary with wresting the Scripture, they fall to subtleties & sophistical arguments. They cavil upon this that faith is in some places called a work, & thereupon they gather that we do wrongfully set faith as contrary to works. 
Ihon. v●. xxix.  As though forsooth faith in that it is an obeying of the will of God, doth with her own deserving procure unto us righteousness, and not rather because by embracing the mercy of God, it sealeth in our hearts the righteousness of Christ offered to us of it in the preaching of the Gospel. The readers shall pardon me if I do not tarry upon confuting of such follies, for they themselves without any assault of other, are sufficiently overthrown with their own feebleness. But I will by the way confute one objection which seemeth to have some show of reason, lest it should trouble some that are not so well practised. Sith common reason teacheth that of contraries is all one rule, and all particular sins are imputed to us for unrighteousness, they say it is meet that to all particular good works be given the praise of righteousness. They do not satisfy me which answer, that the damnation of men properly proceedeth from only unbelief, not from particular sins. I do in deed agree to them, that unbelief is the fountain & root of all evils. For it is the first departing from God, after which do follow the particular trespassinges against the law. But whereas they seem to set one self same reason of good and evil works in weighing of righteousness or unrighteousness, therein I am compelled to disagree from them. For the righteousness of works is the perfect obedience of the law. Therefore thou canst not be righteous vi works, unless thou do follow it as a straight line in the whole continual course of thy life. From it so soon as thou haste swerved, thou art fallen into unrighteousness. Hereby appeareth that righteousness cometh not of one or a few works, but of an unswaruing and unwearied observing of the will of god. But the rule of judging unrighteousness is most contrary. For he that hath committed fornication, or hath stolen, is by one offence guilty of death, because he hath offended against the majesty of God. Therefore these our subtle arguers do stumble, for that they mark not this saying of james, 
jam. two. x.  that he which sinneth in one, is made guilty of all, because he that hath forbidden to kill, hath also forbidden to steal, etc. Therefore it ought to seem no absurdity when we say that death is the just reward of every sin, because they are every one worthy of the just displeasure and vengeance of God. But thou shalt reason foolishly, if on the contrary side thou gather that by one good work man may be reconciled to God, which with many sins deserveth his wrath.   

The xix Chapter. Of Christian liberty.  
NOw we must entreat of Christian liberty: the declaration whereof he must not omit whose purpose is to comprehend in an abridgement the sum of the doctrine of the Gospel. For it is a thing principally necessary, & without the knowledge whereof conscience dare in a manner enterprise nothing without doubting, they stumble and start back in many things, they always stagger & tremble: but specially it is an appendent of justification, and availeth not a little to the understanding of the strength thereof. Yea they that earnestly fear God, shall hereby receive an incomparable fruit of that doctrine which the wicked & Lucianicall men do pleasantly taunt with their scoffs, 
Lucian, a godless man.  because in the spiritual darkness wherewith they be taken, every wanton railing is lawful for them. Wherefore it shall now come forth in fi●t season: & it was profitable to differ to this place the plainer discoursing of it, (for we have already in divers places lightly touched it) because so soon as any mention is brought in of Christian liberty, than either filthy lusts do boil, or mad motions do arise, unless these wanton wits be timely met withal, which do otherwise most naughtily corrupt the vest things. For, some men by pretence of this liberty, shake of all obedience of God, and break forth into an unbridled licentiousness: and some men disdain it, thinking that by it all moderation, order and choice of things is taken away. What should we here do, being compassed in such narrow straits? Shall we bid Christian liberty farewell, and so cut of all fit occasion for such periles? But, as we have said, unless that be fast holden, neither Christ, nor the truth of the Gospel, nor the inward peace of the soul is rightly known. Rather we must endeavour that so necessary a part of doctrine be not suppressed, and yet that in the mean time those fond objections may be met withal which are wont to rise thereupon.  
Christian liberty (as I think) consisteth in three parts. The first, that the consciences of the faithful, when the affiance of their justification before God is to be sought, may raise & advance themselves above the law, and forget the whole righteousness of the law For sith the law (as we have already in an other place declared) leaveth no man righteous: either we are excluded from all hope of justification, or we must be loosed from the law, and so that there be no regard at all had of works. For whos●●hinketh that he must bring somewhat be it never so little of good works to obtain righteousness, he can not appoint any end or measure of them, butt maketh himself debtor to the whole law. Therefore taking away all mention of the law, and laying aside all thinking upon works, we must embrace the only mercy of God, when we entreat of justification: and turning away our sight from ourselves, we must behold Christ alone. For there the question is not how we be righteous: but how although we be unrighteous and unworthy, we be taken for worthy. Of which thing if consciences will attain any certainty, they must give no place to the law. Neither can any man hereby gather that the law is superfluous to the faithful, whom it doth not therefore cease to teach and exhort, and prick forward to goodness, although before the judgement seat of God it hath no place in their consciences. For these two things, as they are most diverse, so must be well and diligently distinguished of us. The whole life of Christians ought to be a certain meditation of godliness, 
Eph. i iiii. i ●hes. ●ii● v.  because they are called into sanctification. Herein standeth the office of the law, that by putting them in mind of their duty, it should stir them up to the endeavour of holiness & innocency. But when consciences are careful how they may have God merciful, what they shall answer, & upon what affiance they shall stand if they be called to his judgement, there is not to be reckoned what the law requireth, but only Christ must be set forth for righteousness, which passeth all perfection of the ●awe.  
Upon this point hangeth almost all the argument of the Epistle to the Galathians. For, that they be fond expositors which teach that Paul there contendeth only for the liberty of ceremonies, may be proved by the places of the arguments. 
Gala. iii. xiii. & u.i.  Of which sort are these. That Christ was made a curse for us, that he might redeem us from the curse of the law. Again, Stand fast in the liberty wherewith Christ hath made you free, & be not again entangled with the yoke of bondage. Behold, I Paul say, if ye be circumcised, Christ shall nothing profit you. And he which is circumcised is deitor of the whole law. Christ is made idle to you whosoever ye be that are justified by the law: ye are fallen away from grace. Wherein truly is contained some higher thing than the liberty of ceremonies. I grant in deed that Paul there entreareth of ceremonies, because he contendeth with the false Apostles, which went about to bring again into the Christian Church the old shadows of law which were abolished by the coming of Christ. But for the discussing of this question, there were higher places to be disputed, in which the whole controversy stood. First because by those jewish shadows the brightness or the gospel was darkened, he showeth that we have in Christ a fu● giving in de●de of all those things which were shadowed by the ceremonies of Moses. Secondly, because these deceivers filled the people with a most naughty opinion, namely that this obedience availed to deserve the favour of God: Here he standeth much upon this point, that the faithful should not think that they can by any works of the law, much less by those little principles, obtain righteousness before God. 
Gal. iix●, thirty.  And therewithal he teacheth, that they are by the cross of Christ free from the damnation of the law, which otherwise hangeth over all men, that they should with full assuredness rest in Christ alone. Which place properly pertaineth to this purpose. Last of all he maintaineth to the consciences of the faithful their liberty, that they should not be bound with any religion in things not necessary.  
The second part, which hangeth upon that former part, is that consciences obey the law, not as compelled by the necessity of the law: but being free from the yoke of the law itself, of their own accord they obey the will of God. For, because they abide in perpetual terrors, so long as they be under the dominion of the law, they shall never be with cheerful readiness framed to the obedience of God, unless they first have this liberty given them. By an example we shall both more briefly & more plainly perceive what these things mean. 
Deut. vi. v  The commandment of the law is, that we love our God with all our heart, with all our soul, with all our strengths. That this may be done, our soul must first be made void of all other sense & thought, our heart must be cleansed of all desires, all our strengths must be gathered up & drawn together to this only purpose. They which have gone most far before other in the way of the Lord, are yet very far from this mark. For though they love God with their mind, and with sincere affection of heart, yet they have still a great part of their heart and soul possessed with the desires of the flesh, by which they are drawn back and stayed from going forward with hasty course to God. They do in deed travail forward with great endeavour: but the flesh partly feebleth their strengths, and partly draweth them to itself. What shall they here do, when they feel that they do nothing less than perform the law? They will, they covet, they endeavour, but nothing with such perfection as aught to be. If they look upon the law, they see that whatsoever work they attempt or purpose, is accursed. Neither is there any cause why any man should deceive himself with gathering that the work is therefore not altogether evil, because it is unperfect: and therefore that God doth nevertheless accept that good which is in it. For, the law requiring perfect love, condemneth all imperfection, unless the rigour of it be mitigated. Therefore his works should fall to nought which he would have to seem partly good: & he shall find that it is a transgression of the law, even in this because it is unperfect.  
Lo, how all our works are subject to the curse of the law, if they be measured by the rule of the law. But how should then unhappy souls cheerfully apply themselves to work, for which they might not trust that they cold get any thing but curse? On the otherside, if being delivered from this severe exacting of the law, or rather from the whole rigour of the law, they hear that they be called of God with fatherly gentleness: they will merrily & with great cheerfulness answer his calling & follow his guiding. In a sum, they which are bound to the yoke of the law, are like to unndseruamts, to whom are appointed by their lords certain tasks of work for every day. These servants think that they have done nothing, nor dare come into the sight of their lords, unless they have performed the full task of their works. But children, which are more liberally & more freemanlike handled of their fathers, stick not to present to them their begun & half unperfect works, yea & those having some fault. trusting that they will accept their obedience & willingness of mind, Although they have not exactly done so much as their good will was to do. So must we be as may have sure affiance, that our obediences shallbe allowed of our most kind father, how little soever, & how rude & unperfect soever they be. As also he assureth to us by the prophet: I will spare them (saith he) as the father is wont to spare his son that serveth him. 
Mala. iii. xvii.  Where this word Spare, is set for to bear with all, or gently to wink at faults, forasmuch as he also maketh mention of service. And this affiance is not a little necessary for us, without which we shall go about all things in vain. For God accounteth himself to be worshipped with no work of ours but which is truly done of us for the worshipping of him. But how can that be done among these terrors, where it is doubted whether God be offended or worshipped with our work?  
And that is the cause why the author of the Epistle to the hebrews, referreth all the good works that are red of in the holy fathers, 
Rom. xi. i●  to faith, and weigheth them only by faith. 
Ro. vi. ●ii.  Touching this liberty there is a place in the Epistle to the Romans, where Paul reasoneth that some ought not to have dominion over us, because we are not under the law, but under grace. For when he had exhorted the faithful that sin should not reign in their mortal body, and that they should not give their members to be weapons of wickedness to sin, but should dedicate themselves to God, as they that are alive from the dead, and their members, weapons of righteousness to God: and whereas they might on the other side object that they do yet carry with them the flesh full of lusts, and that sin dwelleth in them, he adjoineth that comfort by the liberty of the law, as if he should say. Though they do not yet thoroughly feel sin destroyed & the righteousness yet liveth not in them, yet there is no cause why they should fear & be discouraged as though they had been alwaidispleased with them for the remnants of sin, forasmuch as they are by grace made free from the law, that their works should not be examined by the rule of the law. As for them that gather that we may sin because we are not under the law, let them know that this liberty pertaineth nothing to them, the end whereof is to encourage to God.  
The third part is, that we be bound with no conscience before God of outward things which are by themselves indifferent, but that we may indifferently sometime use them, and sometime leave them unused. And the knowledge of this liberty also is very necessary for us: for if it shallbe absent, there shallbe no quiet to our consciences, no end of superstitions. Many at this day do think us fond to move disputation about the free eating of flesh, about the free use of days, and garments and such other small trifles as they in deed think them: but there is more weight in them than is commonly thought. For when consciences have once cast themselves into the snare, they enter into a long and cumbersome way, from whence they can afterward find no easy way to get out. If a man begin to doubt whether he may occupy linen in sheets, shirts, hankercheifes, and napkines. neither will he be out of doubt whether he may use hemp, and at the last he will also fall in doubt of matters, for he will way with himself whether he can not sup without napkins, whether he may not be without handkerchifes. If any man think dainty meat to be unlawful, at length he shall not with quietness before the Lord eat either brounebreade or common meats, when he remembreth that he may yet sustain his body with bacer food. If he doubt of pleasant wine, afterward he will not drink dead wine with good peace of conscience, last of all he will not be so bold to touch sweeter and cleaner water than other. Finally at the length he will come to this point, to think it unlawful (as the common saying is) to tread upon a straw lying a cross. For here is begun no light strife, but this is in question, whether God will have us to use these or those things, whose will ought to guide all our counsels and doings. Hereby some must needs be carried with desperation into a confuse devouring pit: some must, despising God, and casting away his fear, make themselves away through destruction when they have no ready way. For whosoever are entangled with such doubting, which way soever they turn themselves, they see every where present offence of conscience.  
I know (saith Paul) that nothing is common (meaning by common, unholy) but who so thinketh any thing common, 
Ro. xiiii. xiv.  to him it is common. In which words he maketh all outward things subject to our liberty, provided always that our minds have the assurance of the liberty before god. But if any superstitious opinion cast into us any doubt, those things which of their own nature were clean, are defiled to us. Wherefore he addeth: Blessed is he the judgeth not himself in that which he alloweth. But he that judgeth, if he eat, is condemned, because he eateth not of faith. And that which is not of faith, is sin. Among such narrow straits, who so nevertheless with carelessly venturing on all things show themselves bolder, do they not as much turn themselves away from god? But they which are thoroughly pierced with some fear of God, when they themselves also are compelled to do many things against their conscience, are discouraged & do fall down with fear. All that are such, do receive none of the gifts of God with thanksgiving, by which above yet Paul testifieth that they all are sanctified to our use. I mean the thanksgiving that proceedeth from a heart that acknowledgeth the liberality & goodness of God in his gifts. For, many of them in deed do understand that those are the benefits of God which they use, & they praise God in his works: but sith they are not persuaded that they are given to themselves, how should they thank God as the giver of them? Thus in a sum we see, whereto this liberty tendeth, namely that we should use the gifts of God to such use as he hath given them unto us, without any scruple of conscience, without any trouble of mind: by which confidence our souls may both have peace with him & acknowledge his liberality toward us. For here are comprehended all ceremonies that are at liberty to be observed, that our consciences should not be bound with any necessity to keep them, but should remember the she use of them is by God's benefit subject to themselves unto edification.  
But it is diligently to be ●oted, that Christian liberty is in all the parts of it a spiritual thing, that whole strength whereof consists in appeasing fearful consciences before God, if either they be unquieted or careful for the forgiveness of sins, or if they be pensive whether our imperfect works & defiled with the faults of our flesh do please God, or if they be troubled about the use of indifferent things. Wherefore they do wrongfully expound it, which either do make it a cloak for their own desires, that they may abuse the gifts of God to their own lust, or which do think that there is no liberty but that which is used before men, & therefore in using it have no regard of the weak brethren. In the first kind, men do at this day much offend. There is almost no man which may by his ability of wealth be sumptuous, which delighteth not in excessive gorgeousness in furniture of banbets, in apparel of body, in bilding of houses, which hath not a will to excel other in all kind of stateliness: which doth not marvelously flatter himself in his fineness. And all these things are defended under the pretence of Christian liberty. They say that they are things indifferent: I grant, so that a man indifferently use them. But when they are to greedily coveted, when they are proudly boasted, when they are wastefully spent, it is certain that those things which otherwise were of themselves lawful, are by these faults defiled. This saying of Paul doth very well put difference between things indifferent: All things are clean to the clean: but to the defiled & unbelieving, 
Tit. i. xxv,  nothing is clean, because their mind & conscience is defiled. For why are accursed the rich men, they which have their comfort, 
Luke. vi. xxiiii. Amos. vi. Esa. v. vii●  which are satisfied with meat, which do now laugh, which sleep in beds of ivory, which join land to land, whose banquets have lute, harp, taber & wine? verily both ivory, & gold, & richesses, are the good creatures of God, permitted yea & appointed by the providence of God for men to use. Neither is it any where forbidden either to laugh, or to be satisfied with meat, or to join new possessions to their own old possessions or of their ancestors, or to be delighted with musical melody, or to drink wine. This is true in deed. But when they have plenty of things, to wallow in delights, to glut themselves, to make their wit & mind drunk with present pleasures & always to gape for new, these doings are most far from the lawful use of the gifts of God. Therefore let them take away immeasurable desire, let them take away immeasurable wasting, let them take away vanity & arrogance, that they may with a pure conscience purely use the gifts of God. When the mind shallbe framed to this sobriety, they shall have a rule of the lawful use. On the other side let this moderation be wanting, even base and common delicates are to much. For this is truly said, that oftentimes in frise and course cloth dwelleth a purple heart, and sometime under silk and purple, lieth simple humility: Let every man in his degree so live either poorly, 
Phil. iii●.  or meanly, or plentifully, that they all remember that they are fed of God to live, not to be riotous: & let them think, that this is the law of Christian liberty, if they have learned with Paul to be contented with those things which they presently have: if they can skill both to be humble and to excel: if they be taught in all places and in all things to be both full and hungry, to have plenty and to suffer want.  
Herein also many men do err, because as though their liberty should not be sound and safe unless it had men witnesses of it, they do vn●●scretly & unwisely use it. By which unseasonable using they many times offend the weak brethren. You may see at this day some, which think that their liberty can not stand, unless they take possession of it by eating of flesh on friday. I blame not that they eat: butt this false opinion must be driven out of their minds. For they ought to think that by their liberty they obtain no new thing in the sight of men but before God, and that it standeth as well in abstaining as in using. If they understand that it maketh no matter before God, whether they eat flesh or eggs, whether they wear red or black garments, that is enough. The conscience is now free, to which the benefit of such liberty was due. Therefore although they do afterward abstain all their life long from flesh, & wear always but one colore, yet they are no less free. Yea therefore because they are free, they do with a free conscience abstain. But they do most hurtfully offend because they nothing regard the weakness of their brethren, which we ought so to bear with, that we rashly commit nothing with offence of them. But sometime also it behoveth that our liberty be set forth before men. And this I grant. But there is a measure most heedfully to be kept, that we cast not away the care of the weak of whom the Lord hath so earnestly given us charge.  
I will in this place therefore speak somewhat of offences, in what difference they are to be taken, which are to be avoided, & which to be neglected: whereupon we may afterward determine what place there is for our liberty among men. I like well that common division, which teacheth that there is of offences one sort given, an other taken: for as much as it both hath a plain testimony of the Scripture, & doth not unfitly express that which it meaneth. If thou do any thing by unseasonable lightness, or wantonness, or rashness, not in order, nor in fit place, whereby the ignorant & weak are be offended, that same may be called an offence given by thee: because it came to pass by thy fault that such offence was stirred up. And it is always called an offence given in any thing, the fault whereof came from the doer of that thing itself. It is called an offence taken, when a thing which is otherwise not evilly done nor out of time is by evil will or by some wrongful maliciousness of mind drawn to occasion of offence. For in this case was not offence given, but these wrongful construers do without cause take one. With the first kind of offence none are offended but the weak: but with this ii kind sour natures & Pharisaical scornful heads are offended. Wherefore we shall call the one, the offence of the weak: the other of the Pharisees: & we shall so temper the use of our liberty, that it ought to give place to the ignorance of the weak brethren, but in no wise to the rigorousness of the Pharisees. For, what is to be yielded to weakness, Paul showeth in very many places. 
Ro. xiv. i. & xiij.  Bear (saith he) the weak in faith. Again, Let us not hereafter judge one an other: but this rather, let there not be laid before our brother any offence or occasion of falling: & many other sayings to the same intent, which are more fit to be red in the place itself, than to be here rehearsed. The sum is, that we which are strong should bear with the weaknesses of our brethren, & not please ourselves, but every one of us please his neighbour unto good for edifying. 
i Cor. viij ix. i Cor. x. xxv.  In an other place, But see that your liberty be not in any wise an offence to them that are weak. Again, Eat ye all things that are sold in the shambles, ask no question for conscience: of your conscience (I say) not an other man's. Finally be ye such, that ye give no offence, neither to the jews, nor to the Greeks, nor to the Church of God. 
Gal. v. xiii  Also in an other place, ye are called, brethren, into liberty: only give not your liberty to be an occasion to the flesh, but by charity serve ye one an other. Thus it is. Our liberty is not given toward our weak neighbours, whose servants charity maketh us in all things: but rather, that having peace with God in our minds, we may also live peaceably among men. As for the offence of the Pharisees, how much it is to be regarded, we learn by the words of the Lord, whereby he biddeth them to be let alone, because they are blind, & guides of the blind. 
Matt. xv. xiiii.  The disciples had warned him, that the Pharisees were offended with his sayings: he answered that they were to be neglected, and the offending of them not to be cared for.  
But yet still the matter hangeth doubtful, unless we know who are to be taken for weak, & who for Pharisees: which difference being taken away, I see not among offences what use at all of liberty remaineth, which might never be used without great danger. But it seemeth to me that Paul hath most plainly declared both by doctrine & by examples, how far our liberty is either to be tempered, or to be defended though with offences. 
Act. xvi. iij. Gal. ●. iij.  When he took Timothee into his company, he circumcised him: but he could not be brought to circumcise Titus. Here were diverse doings, & no change of purpose nor of mind: namely in circumcising Timothee, when he was free from all men, he made himself servant to all men▪ and he was made to the jews, 
i Cor. ●●. nineteen. & xx●.  as a jew, that he might win the jews: to them that were under the law, as if he himself were under the law, that he might win them which were under the law: all things to all men, that he might save many, as he writeth in an other place. Thus we have a right moderation of liberty, if it may be indifferently restrained with some profit. What he had respect unto when he stoutly refused to circumcise Titus, he himself testifieth, 
Gal. two. iiii  writing thus, But neither was Titus▪ which was with me, although he was a Grecian, compelled to be circumcised, because of the false brethren which were come in by the way, which had privily crept in to espy our liberty which we have in Christ jesus, 〈…〉 might bring us into bondage, to whom we gave not place by su●●e●●●ō so much as for a time, that the truth of the gospel might 〈◊〉 with y●●. There is also a time when we must of necessity defend our liberty, if the same be in weak consciences endangered by the unjust exa●●●nges of false Apostles. We must in every thing study to preserve charity, & have regard to the edifying of our neighbour. 
i ●or. ●. xx. ●.  All thin●● (saith he) are lawful for me, but not all things are expedi●t all things are lawful for me but not all things do edify. Let no man seek that which is his own, but that which is an others. There is nothing now plainer by this rule, than that we must use our liberty, if it may turn to the edifying of our neighbour: but if it be not so expedient for our neighbour, than we must ●o●beare it. There be some which counterfeit the wisdom of Paul in forbearing of liberty, while they do nothing less than apply same to the duties of charity. For, so that they may provide for their own quietness, they wish all mention of liberty to be buried, whereas it is no less behoveful for our neighbours, sometime to use liberty for their benefit & edification, than in fit place to restrain it for their commodity. But it is the part of a godly man to think, that free power in outward things is therefore granted him, that he may be the freer to all duties of charity.  
But whatsoever I have spoken of avoiding of offences, my meaning is that it be referred to mean & indifferent things. For, those things that are necessary to be done, are not to be left undone for fear of any offence. For as our liberty is to be submitted to charity▪ so charity itself likewise aught to be under the pureness of faith. verily here also aught to be had regard of charity, but so far as to the altars that is that for our neighbours sake we offend not God. Their intemperance is not to be allowed, which do nothing but with troublesome turmoiling, and which had rather rashly to ren● all things, than leisurely to rip them. Neither yet are they to be hearkened to, which when they be leaders of men into a thousand sorts of ungodliness, yet do feign that they must behave themselves so that they be no offence to their neighbours. As though they do not in the mean edify the consciences of their neighbours to evil, specially whereas they stick fast in the same mire without any hope of getting out. And the pleasant men forsooth, whether their neighbour be to be instructed with doctrine or example of life, say that he must be fed with milk, whom they fill with most evil and poisonous opinions. Paul reporteth that he fed the Corinthians with drinking of milk: 
i Cor. iij. ij  but if the popish Mass had then been among them, would he have sacrificed to give them the drink of milk? But milk is not poison. Therefore they lie in saying that they feed them whom under a show of flattering allurements they cruelly kill. But, granting that such dissembling is for a time to be allowed, how long yet will they feed their children with milk? For if they never grow bigger, that they may at the least be able to bear some light meat, it is certain that they were never brought up with milk. There are two reasons that move me why I do not now more sharply contend with them: first, because their follies are scarcely worthy to be confuted, sith they worthily seem filthy in the sight of all men that have their sound wit: secondly, because I have sufficiently done it in peculiar books, I will not now do a thing already done. Only let the readers remember this, that with whatsoever offences Satan and the world go about to turn us away from the ordinances of God or to stay us from following that which he appointeth yet we must nevertheless go earnestly forward: and then, that whatsoever dangers hang upon it, yet it is not at our liberty to serve one hear breadth from the commandment of the same God, neither is it lawful by any pretence to attempt any thing but that which he giveth us leave.  
Now therefore sith faithful consciences having received such prerogative of liberty as we have above set forth, have by the benefit of Christ obtained this that they be not entangled with any snares of observations in those things in which the Lord willed that they should be at liberty: we conclude that they are exempt from all power of men. For it is unmeet, that either Christ should lose the thank of his so great liberality, or consciences their profit. Neither ought we to think it a slight matter, which we see to have cost Christ so dear: namely which he valued not with gold or silver, 
i Pet. i. ●●●●. Gal. v. i.●ii●.  but with his own blood: so that Paul sticketh not to say, that his death is made void, if we yield ourselves into subjection to men. For he travaileth about nothing else in certain chapters of the Epistle to the Galathians, but to show that Christ is darkened or rather destroyed to us, unless our consciences stand fast in their liberty, which verily they have lost if they may at the will of men be snared with the bonds of laws and ordinances. But, as it is a thing most worthy to be known, so it needeth a longer and plainer declaration. For so soon as any word is spoken of the abrogating of the ordinances of men, by and by great troubles are raised up partly by seditious men, partly by slanderers, as though the whole obedience of men were at ones taken away and overthrown.  
Therefore, that none of us may stumble at this stone, first let us consider, that there are two sorts of government in man: the one spiritual, whereby the conscience is framed to godliness & to the worship of God: the other civil, whereby man is trained to the duties of humanity and civility which are to be kept among men. They are commonly by not unfit names called the Spiritual and Temporal jurisdiction, whereby is signified, that the first of these two forms of government pertaineth to the life of the soul, and the later is occupied in the things of this present life: not only in feeding and clothing, but in setting forth of laws whereby a man may spend his life among men holily, honestly, and soberly. For, that first kind hath place in the inward mind, this later kind ordereth only the outward behaviours. The one we may call the Spiritual kingdom: the other, the Civil kingdom. But these two, as we have divided them must be either of them always severally considered by themselves: and when the one is in considering, we must withdraw and turn away our minds from thinking upon the other. For there are in man as it were two worlds, which both diverse Kings and diverse laws may govern. By this putting of difference shall come to pass, that that which the Gospel teacheth of the spiritual liberty, we shall not wrongfully draw to the civil order, as though Christians were according to the outward government less subject to the laws of men, because their consciences are at liberty before God: as though they were therefore exempt from all bondage of the flesh, because they are free according to the Spirit. Again, because even in those ordinances which seem to pertain to the spiritual kingdom, there may be some error: we must also put difference between these, which are to be taken for lawful as agreeable to the word of God, and on the other side which ought not to have place among the godly. Of the civil government there shallbe else where place to speak. Also of the Ecclesiastical laws I omit to speak at this time, because a more full entreating of it shall be fit for the Fowerth book, where we shall speak of the power of the Church. But of this discourse, let this be the conclusion. The question being (as I have said) of itself not very dark or entangled doth for this cause accumber many, because they do not subtly enough put difference between the outward court as they call it, and the court of conscience. Moreover this increaseth the difficulty, 
Rom. xiij. i. & v.  that Paul teacheth that the Magistrate ought to be obeyed, not only for fear of punishment, but for conscience. Whereupon followeth that consciences are also bound by the civil laws. If it were so, all should come to nought which we both have spoken and shall speak of the spiritual government. For the losing of this knot, first it is good to know what is conscience. And the definition thereof is to be fetched from the proper derivation of the word. For, as when men do with mind and understanding conceive the knowledge of things, they are thereby said (Scire) to know, whereupon also is derived the name of science, knowledge: so when they have a feeling of the judgement of God, as a witness joined with them which doth not suffer them to hide their sins but that they be drawn accused to the judgement seat of God, that same feeling is called Conscience. For it is a certain mean between God and man, because it suffereth not man to suppress in himself that which he knoweth, but pursueth him so far till it bring him to guiltiness. This is it which Paul meaneth, 
Rom. ij. xv  where he saith that conscience doth together witness with men, when their thoughts do accuse or acquit them in the judgement of God. A simple knowledge might remain as enclosed within man. Therefore this feeling which presenteth man to the judgement of God, is as it were a keeper joined to man, to mark and espy all his secrets, that nothing may remain buried in darkness. Whereupon also cometh that old Proverb, Conscience is a thousand witnesses. And for the same reason Peter hath set the examination of a good conscience for quietness of mind, 
●. Pet. iij. x●i.  when being persuaded of the grace of Christ, 
Heb. x.ii.  we do without fear present ourselves before God. And the author of the Epistle to the hebrews, setteth to have no more conscience of sin, in stead of to be delivered or acquitted that sin may no more accuse us.  
Therefore as works have respect to men, so conscience is referred to God, so that a good Conscience is nothing else but the inward pureness of the heart. 
two. Tim. i.u.  In which sense Paul writeth that charity is the fulfilling of the law out of a pure conscience and faith not feigned. afterward also in the same chapter he showeth how much it differeth from understanding, saying that some had suffered shipwreck from the faith, because they had forsaken good Conscience. For in these words he signifieth that it is a lively affection to worship God, & a sincere endeavour to live holily and godlily. Sometime in deed it extendeth also to men, 
Act. xxiiii. xvi.  as in Luke where the same Paul protesteth that he endeavoured himself to walk with a good conscience toward God and men. But this was therefore said, because the fruits of good conscience do flow and come even to men. But in speaking properly, it hath respect to God only, as I have already said. Hereby it cometh to pass that the law is said to bind the conscience, which simply bindeth a man without respect of men, or without having any consideration of them. As for example. God commandeth not only to keep the mind chaste and pure from all lust, but also forbiddeth all manner of filthiness of words & outward wantonness whatsoever it be. To the keeping of this law my conscience is subject although there lived not one man in the world. So he that behaveth himself intemperantly, not only sinneth in this that he giveth an evil example to the brethren, but also hath his conscience bound with guiltiness before God. In things that are of themselves mean, there is an other consideration. For we ought to abstain from them if they breed any offence, but the conscience still being free. So Paul speaketh of flesh consecrate to Idols. 
i Cor. x. xxviii.  If any (saith he) move any doubt, touch it not for consciences sake: I say for conscience, not thine but the others. A faithful man should sin, which being first warned should nevertheless eat such flesh. But howsoever in respect of his brother, it is necessary for him to abstain as it is prescribed of God, yet he cesseth not to keep still the liberty of conscience. Thus we see how this law binding the outward work, leaveth the conscience unbound.   

The twenty Chapter. ¶ Of prayer, which is the chief exercise of faith, and whereby we daily receive the benefits of God.  
OF these things that have been hitherto spoken, we plainly perceive how needy and void man is of all good things, and how he wanteth all helps of salvation. Wherefore if he seek for relefes whereby he may secure his neediness, he must go out of himself and get them else where. This is afterward declared unto us, that the Lord doth of his own free will and liberally give himself to us in his Christ, in whom he offereth us in stead of our misery all felicity, in stead of our need wealthiness, in whom he openeth to us the heavenly treasures: that our whole faith should behold his beloved son, that upon him our whole expectation should hang, in him our whole hope should stick fast and rest. This verily is the secret and hidden Philosophy, which can not be wrong out with Logiciall arguments: but they learn it whose eyes God hath opened that they may see light in his light. But sins that we are taught by faith to acknowledge that what so ever we have need of, whatsoever wanteth in us, the same is in God and in our Lord jesus Christ, namely in whom the Lord willed the whole fullness of his largesse to rest, that from thence we should all draw as out of a most plentiful fountain: now it remaineth that we seek in him, and with prayers crave of him that which we have learned to be in him. Otherwise to know God to be the Lord and giver of all good things, which allureth us to pray to him: and not to go to him & pray to him: should so nothing profit us, that it should be alone as if a man should neglect a treasure showed him buried and digged in the ground. Therefore the Apostle, to show that true faith can not be idle from calling upon God, hath set this order: that as of the Gospel springeth faith, so by it our hearts are framed to call upon the name of God. And this is the same thing which he had a little before said, 
Rom. viii. xxvi.  that the Spirit of adoption, which sealeth in our hearts the witness of the Gospel, raiseth up our spirits that they dare show forth their desires to God, stir up unspeakable groanings, and cry with confidence Abba, Father. It is meet therefore that this last point, because it was before but only spoken of by the way and as it were lightly touched, should now be more largely entreated of.  
This therefore we get by the benefit of prayer, that we attain to those richesses which are laid up for us with the heavenly father. For there is a certain communicating of men with God, whereby they entering into sanctuary of heaven do in his own presence call to him touching his promises: that the same thing which they believed him affirming only in word not to be vain, they may when need so requireth find in experience. Therefore we see that there is nothing set forth to us to be looked for at the hand of the Lord, which we are not also commanded to crave with prayers: so true it is that by prayer are digged up the treasures, which our faith hath looked upon being showed to it by the gospel of the Lord. Now how necessary and how many ways profitable this exercise of prayer is, it can by no words be sufficiently declared. Undoutedly it is not without cause that the heavenly father testifieth, that the only fortress of salvation is in the calling upon his name, namely whereby we call to us the presence both of his providence, by which he watcheth to take care of our matters: and of his power, by which he sustaineth us being weak & in a manner fainting: and of his goodness, by which he receiveth us into favour being miserably laden with sins: finally whereby we call him all whole, to give himself present to us. Hereby groweth singular rest and quietness to our consciences. For when we have disclosed to the Lord the necessity which distressed us, we largely rest though it were but in this only that none of our evils is hidden from him, whom we are persuaded both to be most well willing toward us, and most able to provide well for us.  
But (will some man say) did not he know without any to put in mind of it, both in what part we be distressed, and what is expedient for us: so that it may seem after a certain manner superfluous, that he should be troubled with our prayers, as though he winked or slept, until he were awaked with our voice? But they which so reason, mark not to what end the lord hath instructed them that be his to pray: for he ordained it not so much for his own cause as rather for ours. He willeth in deed, as right it is, that his due be rendered to him, when they acknowledge to come from him whatsoever men require, or do perceive to make for their profit, and do testify the same with wishynges. But the profit also of this sacrifice wherewith he is worshipped, cometh to us. Therefore how much more boldly the holy fathers gloriously talked both to themselves and other of the benefits of God, so much the more sharply they were pricked forward to pray. The only example of Elias shallbe enough for us, which being sure of the counsel of God, after that he not rashly had promised rain to Achab, 
i. kin. xviii xiii.  yet busily prayeth between his knees, and sendeth his servant seven times to espy it: not for that he did discredit the oracle of God, but because he knew that it was his duty, lest his faith should wax drowsy and sluggish, to lay up his desires with God. Wherefore although while we lie senseless & so dull that we perceive not our own miseries, he waketh and watcheth for us, and sometime also helpeth us undesired, yet it much behoveth us, that he be continually called upon of us, that our heart may be inflamed with earnest and fervent desire to seek, love, and worship him, while we accustom ourselves in every necessity to s●ee to him as to our shoot anchare. Again, that no desire and no wish at all may entre into our mind, whereof we should be ashamed to make him witness, while we learn to present our wishes, yea & to pour out our whole heart before his eyes. Then, that we may be framed to receive all his benefits with true thankfulness of mind, yea & with outward thanksgiving, of which we are put in mind by our prayer that they come to us from his hand. Moreover, that when we have obtained that which we desired, being persuaded that he hath answered to our prayers, we may be thereby the more fervently carried to think upon his kindness, & therewithal embrace with greater pleasure those things which we acknowledge to have been obtained by prayer. last of all, that very use and experience may according to the measure of our weakness assure our minds of his providence, when we understand that he not only promiseth that he will never fail us, and that he doth of his own accord open us the entry to call to him in the very point of necessity, but also hath his hand always stretched out to help them that be his, and that he doth not feed them with words, but defendeth them with present help. For these causes, the most kind Father, although he never sleepeth or is sluggish, yet oftentimes maketh a show as though he slept & were sluggish, that so he may exercise us, which are otherwise sloughtfull & sluggish to come to him, to ask of him, to require him to our own great benefit. Therefore they do to foolishly, which to call away the minds of men from prayer, babble that the providence of God, which maketh for the safekeping of all things, 
Psa. ●xiii. xviii.  is in vain wearied with our callings upon him: Whereas the lord contrariwise not in vain testifieth that he is ●●e to all them that call upon his name in truth. And of none other sort is that which other do triffingly say, that it is superfluous to ask those things which the Lord is of his own will ready to give: whereas even the very same things which flow to us from his own free liberality, he will have us acknowledge to be granted to our prayers. Which thing that notable sentence of the Psalm doth testify, wherewith many like sayings do accord. 
Ps. xxxiiii. xvi.  The eyes of the Lord are upon the righteous, & his ears unto their prayers. Which saying so setteth out the providence of God bend of his own accord to provide for the safety of the godly, that yet he omitteth not the exercise of faith, whereby sloughtfulnesse is wiped from the minds of men. The eyes of God therefore do wake, that he may secure the necessity of the blind: but he will again on our behalues hear our groanings, that he may the better prove his love toward us. 
Psa. xxxi. iiii.  And so both are true, that the watchman of Israel sleepeth not, nor slombreth, and yet that he sitteth still as having forgotten us when he seeth us dull and dumb.  
Now, to frame prayer rightly & well, let this be the first rule, that we be no otherwise framed in mind and heart, than becometh them that enter into talk with God. Which verily we shall attain as touching the mind, of the same being free from fleshly cares and thoughts wherewith it may be called away or withdraw from the right & pure beholding of God, do not only bend itself wholly to prayer, but also so much as is possible be lifted up & carried above itself. Neither do I here require a mind so at liberty, that it be pricked & nipped with no ●are, whereas contrariwise the ferventness of prayer must by much carefulness be kindled in us (as we see that the holy servants of God do som●●●e declare great torments, much more carefulnesses, when they 〈◊〉 ●hat they utter to the lord a bewailing voice out of the deep depth, 〈◊〉 out of the midst of the jaws of death) But I say that all strange ●●d foreign cares must be driven away, wherewith the mind itself wandering hither and thither is carried about, and being drawn out of heaven is pressed down to the earth. I mean by this that it must be lifted up above itself, that it may not bring into the sight of God any of those things which our blind and foolish reason is wont to imagine, nor may hold itself bound within the compass of her own vanity, but rise up to pureness worthy for God.  
Both these things are specially worthy to be noted, that whosoever prepareth himself to pray, should thereto apply all his senses and endeavours, & not (as men are wont) be diversly drawn with wandering thoughts: because there is nothing more contrary to the reverence of God, than such lightness which is a witness of to wanton licentiousness and lose from all fear. In which thing we must so much more earnestly labour, as we find it more hard, for no man can be so bend to pray, but that he shall feel many biethoughtes to creep upon him, either to break of, or by some bowing and swerving to hinder the course of his prayer. But here let us call to mind, how great an unworthiness it is, when God receiveth us unto familiar talk with him, to abuse his so great gentleness, with mingling holy and profane things together, when the reverence of him holdeth not our minds fast bound unto him: but as if we talked with some mean man, we do in the midst of our prayer, forsaking him, leap hither and thither. Let us therefore know that none do rightly and well prepare themselves to prayer, but they whom the majesty of God pierceth, that they come to it uncumbred of earthly cares and affections. And that is meant by the ceremony of lifting up of hands, that men should remember that they be far distant from God, unless they lift up their senses on high. As also it is said in the Psalm. 
Psa. xxv. ●  To thee have I lifted up my soul. And the Scripture oftentimes useth this manner of speech, to lift up prayer: that they which desire to be hard of God, should not sit still in their dregs. Let this be the sum: that how much more liberally God dealeth with us, gently alluring us to unload our cares into his bosom, so much less excusable are we unless his so excellent and incomparable benefit do with us overwey all other things and draw us unto itself, that we may earnestly apply our endeavours & senses to pray: which can not be done unless our mind be strongly wrestling with the hindrances do rise up above them. another point we have set forth▪ that we ask no more than God giveth leave. For though he biddeth us to pour out our hearts, yet he doth indiffenrently give lose reins to foolish and froward affections: and when he promiseth that he will do according to the will of the Godly, 
Psa. ixii. ix  he proceedeth not to so tender bearing with them that he submitteth himself to their wil But in both these points men do commonly much offend. For not only the most part of men presume without shame, without reverence, to speak to God for their follies, and shamelessly to present to his throne whatsoever liked them in their dream: but also so great foolishness or senlesse dullness possesseth than, that they dare thrust into the hearing of God, even all their most filthy desires, whereof they would greatly be ashamed to make men privy. Some profane men have laughed to scorn, yea and detested this boldness, yet the vice itself hath alway reigned. And hereby it came to pass that ambitious men have chosen jupiter to be their Patron: covetous men, Mercury: the desirous of learning, Apollo and Minerva: warrior's Mars: and Lechorous folk, Venus. Like as at this day (as I have even now touched) men do in prayers grant more licence to their unlawful desires, than when they sportingly talk with their egals. But God suffereth not his gentleness to be so mocked: but claiming to himself his right, maketh our prayers subject to his authority, 
i. Ihon. v. x●●.  & restraineth them with a bridle. Therefore we must keep fast this saying of John, This is our affiance, that if we ask any thing according to his will, he heareth us. But forasmuch as our abilities are far from being sufficient to perform so great perfection, we must seek a remedy to help us. As we ought to bend the sight of our mind to god so the affection of the heart ought also to follow to the same end. But both do stay far beneath it, yea rather do faint and fail or be carried a contrary way. Therefore God, to secure this weakness, in our prayers giveth the spirit to be our Schoolmaster, to instruct us what is right, and to govern our affections. For because we know not what we ought to pray as we ought, 
Rom. viii. xxvi.  the spirit cometh to our succour, and maketh intercession for us with unspeakable groanings, not that it in deed either prayeth or groaneth, but stirreth up in us affiance, desires, and sighings, which the strength of nature were not able to conceive. And not without cause Paul calleth them unspeakable groanings which so the faithful send forth by the guiding of the Spirit, because they which are truly exercised in prayers, are not ignorant that they be so holden in perplexity with blind cares, that they scarcely find what is profitable for them to speak: yea while they go about to utter stammering words, they stick fast encumbered. Whereupon it followeth, that the gift of praying rightly is a singular gift. These things are not spoken to this purpose, that we favouring our own slothfulness should give over the charge of praying to the Spirit of God, & lie dull in that carelessness, to which we are to much inclined: (as there are heard the wicked sayings of some, that we must lie negligently gaping to wait until he prevent our minds occupied else where) but rather that we loathing our own slothfulness and sluggishness, should crave such help of the Spirit. 
two. Cor. xiiii xxvi.  Neither doth Paul, when he biddeth us to pray in Spirit, therefore cease to exhort us to wakefulness: meaning that the instinct of the Spirit so useth his force to frame our prayers, that it nothing hindereth or slacketh our own endeavour: because God will in this behalf prove how effectually faith moveth our hearts.  
Let also an other law be, that in praying we always feel our own want, and that earnestly thinking how we stand in need of those things that we ask, we join with our prayer an earnest yea fervent affection to obtain. For, many do slightly for manners sake recite prayers after a prescribed form, as though they rendered a certain talk to God: and although they confess that this is a necessary remedy for their evils, because it is to their destruction to be without the help of God which they crave: yet it appeareth that they do this duty for custom, for as much as in the mean time their minds are cold, and do not weigh what they ask. The general and confuse feeling in deed of their necessity leadeth them hereunto: but it doth not stir them as it were in a present case to ask relief of their need. Now what think we to be more hateful or more detestable to God than this feigning, when a man asketh forgiveness of sins, in the mean time either thinking that he is not a sinner, or not thinking upon this that he is a sinner: even where with God himself is plainly mocked? But of such perverseness (as I have said) mankind is full, that for manners sake they many times ask many things of God, which they certainly judge that without his liberality to come to them from some other where, or that they have them already remaining with them. The fault of some other seemeth to be lighter and yet not tolerable, that they which have only conceived this principle that we must sacrifice to God with prayers, do mumble up prayers without any musing of mind upon them. But the Godly must principally take heed, that they never co●e into the sight of God to ask any thing, but because they do both boil with earnest affection of heart, and do therewithal desire to obtain it of him. Yea and also though in those things which we ask only to the glory of God, we seem not at the first sight to provide for our own necessity, yet the same aught to be asked with no less ferventness and vehementnesse of desire. As, when we pray that his name be hallowed, we must (as I may so speak) fervently hunger and thirst for that hallowing.  
If any man object, that we are not always driven with like necessity to pray, I grant the same in deed: and this difference is profitably taught us of james: 
jac. v. xiii.  Is any man heavy among you? Let him pray. Who so is merry, let him sing. Therefore even common feeling teacheth us, that because we are to slothful, therefore as the matter requireth we are the more sharply pricked forward of God to pray earnestly. And this David calleth the fit time, 
Psa. xxxii. ●●.  because (as he teacheth in many other places) how much more hardly troubles, discommodities, fears, and other kinds of temptations do press us, so much freer access is open for us, 
Ephe. vi. xviii.  as though God did call us unto him. But yet no less true is that saying of Paul, that we must pray at all times: because howsoever things prosperously flow according to our hearts desire, and matter of mirth doth compass us on every side, yet there is no minute of time wherein our need doth not exhort us to pray. If a man have abundance of wine and wheat: yet sith he can not enjoy one morsel of bread but by the continual grace of God, whole cellars or barnesful shall be no let why he should not crave daily bread. Now if we call to mind how many dangers do every moment hang over us, the very fear itself will teach us that we have no time free from prayer. But this we may better perceive in spiritual things. For, when shall so many sins, whereof we know ourselves guilty, suffer us to sit still without care and not in humble wise crave pardon both of the fault and the pain? When do temptations grant us truce, so that we need not to hast unto help? Moreover the desire of the kingdom and glory of God ought so to pluck us to itself, not by fits but continually, that it should alway be fit time for us. Therefore not without cause we are so oft commanded to pray continually. I do not yet speak of perseverance in prayer, whereof mention shallbe made hereafter: but when the Scripture warneth us that we ought to pray continually, it accuseth our slothfulness, because we do not perceive how necessary this care and diligence is for us. By this rule all hypocrisy & craftiness of lying to God, is debarred, yea driven far away from prayer. God promiseth that he will be near to all them that call upon him in truth, & he pronounceth that they shall find him which seek him with their whole heart. But they aspire not thither which please themselves in their own filthiness. Therefore a right prayer requireth repentance. Whereupon this is commonly said in the scriptures, that God heareth not wicked doers, & that their prayers are accursed, like as their sacrifices also be: because it is rightful that they find the ears of God shut, which do lock up their own hearts: & that they should not find God easy to vow, which do with their own hardness provoke his stiffness. In isaiah he threateneth after this manner. 
Esa. v. xv  When ye shall multiply your prayers, I will not hear you: for your hands are full of blood. Again in jeremy: 
jer. xi. seven & xi.  I have cried, & they have refused to hear: they shall likewise cry, and I will not hear: because he taketh it for a most high dishonour, that wicked men should boast of his covenant, which do in all their life defile his holy name. Wherefore in isaiah he complaineth, 
Esa. xxix. xxxix.  that when the jews come near to him with their lips, their heart is far from him. He speaketh not this of only prayers, but affirmeth that he abhorreth feigning in all the parts of whorshipinge him: To which purpose maketh that saying of James. 
jam. iiii. iij.  Ye ask, & receive not: because ye ask ill, that ye may spend it upon your pleasures. It is true in deed (as we shall again show a little hereafter) that the prayers of the godly which they pour out, do not rest upon their own worthiness: yet is not the admonition of John superfluous: 
i. Ihon. i●● xxii.  If we ask any thing, we shall receive it of him, because we keep his commandments: forasmuch as an evil conscience shutteth the gate against us. Whereupon followeth that none do rightly pray, nor are heard, but the pure worshippers of God. Therefore whosoever prepareth himself to pray, let him be lothful to himself in his own evils, & (which can not be done with out repentance) let him put on the person and mind of a beggar.  
Hereunto let the third rule be joined, that whosoever presenteth himself before God to pray, should forsake all thinking of his own glory, put of all opinion of worthiness, & finally give over all trust of himself, giving in the avacing of himself the glory wholi to God: lest if we take any thing be it never so little to ourselves, we do with our own swelling fall away from his face. Of this submission which throweth down all height, we have often examples in the servants of God: among whom the holier that every one is, so much the more he is thrown down when he cometh into the sight of the Lord. So Daniel, whom the Lord himself commended with so great a title of praise, 
Daniel. ix. xviii.  said: We pour not out our prayers before thee in our righteousnesses, but in thy great mercies. Hear us Lord, Lord be merciful to us: Hear us, & do these things that we ask, for thine own sake: because thy name is called upon over the people, & over thy holy place. Neither doth he by a crooked figure (as men sometime speak) mingle himself with the multitude as one of the people, but rather severally confesseth his own guiltiness & humbly fleeth to the sanctuary of forgiveness, as he expressly saith: When I confessed my sins & the sins of my people. And this humbleness David also setteth out with his own example, when he saith: Entre not into judgement with thy servant, because in thy sight every one that liveth shall nat be justified. 
Ps. c. xiiii.ij.  In such manner isaiah prayeth: Lo, thou art angry because we have sinned: the world is founded in thy ways, 
Es. lxxiiii. v.  therefore we shallbe sa●ed: And we have been all filled with uncleanness, & all our righteousnesses as a defiled cloth: and we have all withered away as a leaf, & our iniquities do scatter us abroad as the wind: and there is none that calleth upon thy name, that raiseth up himself to take hold of thee: because thou hast hid thy face from us, and hast made us to pine away in the hand of our wickedness. Now therefore O Lord, thou art our father, we are clay, thou art our fasshioner, & we are the work of thy hand. Be not angry O Lord, neither remember wickedness for ever. Behold, look upon us, we are all thy people. Lo, how they stand upon no affiance at all, but upon this only, that thinking upon this that they be Gods, they despire not that he will have care of them. Likewise jeremy: 
je. xiiii. ●●●.  If our iniquities answer against us, do thou for thy name's sake. For it is both most truly & most holily written, of whom soever it be, which being written by an unknown author is fathered upon the Prophet Baruch: A soul heavy & deosolate for the greatness of evil, crooked, & weak, a hungry soul, & fainting eyes give glory to thee O Lord. Not according to the righteousnesses of our fathers do we pour out prayers in thy sight, & ask mercy before thy face O Lord our God: but because thou art merciful, have mercy upon us, because we have sinned before thee.  
Finally the beginning & also the preparing of praying rightly, is craving of pardon, with an humble & plain confession of fault. For neither is it to be hoped, that even the holiest man may obtain any thing of God, until he be freely reconciled to him: neither is it possible that God may be favourable to any but then whom he pardoneth. Wherefore it is no marvel if the faithful do with this key open to themselves the door to pray. Which we learn out of many places of the Psalms. For David when he asketh an other thing, 
Psa. xxv. vi. &. xviii.  saith: Remember not the sins of my youth, remember me according to thy mercy for thy goodnesses sake O lord. Again, Look upon my affliction, & my labour, & forgive all my sins. Where we also see that it is not enough, if we every several day do call ourselves account for our new sins, if we do not also remember those sins which might seem to have been long ago forgotten. 
Psa. li.vii.  For, the same Prophet in an other place, having confessed one heinous offence by this occasion returneth even to his mother's womb wherein he had gathered the infection: not to make the fault seem less by the corruption of nature, but the heaping together the sins of his whole life, how much more rigorous he is in condemning himself, so much more easy he may find God to entreat. But although the holy ones do not alway in express words ask forgiveness of sins, yet if we diligently weigh their prayers which the Scripture rehearseth, we shall easily find that which I say, that they gathered a mind to pray of the only mercy of God, & so alway took their beginning at appeasing him: because if every man examine his own conscience, so far is he from being bold to open his cares familiarly with God, that he trembleth at every coming toward him, except that he standeth upon trust of mercy & pardon. There is also an other special confession, where they ask release of pains, that they also pray to have their sins forgiven: because it wear an absurdity to will that the effect to be taken away while the cause abideth. For we must beware that God be favourable unto us, before that he testify his favour with outward signs: because both he himself will keep this ordre, and it should little profit us to have him benefytiall, unless our conscience feeling him appeased should througely make him lovely unto us. Which we are also taught by the answer of Christ. For when he had decreed to heal the man sick of the Palsy. 
Mat. ix. two  he said, Thy sins are forgiven thee: lifting up our minds thereby to that which is chiefly to be wished, that God first receive us into favour, and then show forth the fruit of reconciliation in helping us. But beside that special confession of present guiltiness, whereby the faithful make supplication to obtain pardon of every special fault & pain, that general preface, which procureth favour to prayers, is never to be omitted, because unless they be grounded upon the free mercy of God, they shall never obtain any thing of God. Whereunto may be referred that saying of John: 
i. Ihon. i.ix.  If we confess our sins, he is faithful & righteous to forgive us, and cleanse us from all iniquity. For which cause it behoved prayers in the time of the law to be hallowed with expiation of blood, that they might be acceptable, and that so the people should be put in mind that they are unworthy of so great a prerogotive of honour, till being cleansed from their defilings they should of the only mercy of God conceive affiance to pray.  
But whereas the holy ones seem sometime for the entreating of God to allege the help of their own righteousness (as when David saith: 
Ps. lxxxv●. two. kin. xx. two.  Keep my soul, because I am good. Again Ezechias: Remember lord I beseech thee, that I have walked before thee in truth, & have done good in thine eyes) by such forms of speaking they mean nothing else than by their very regeneration to testify themselves to be the servants & children of God, to whom he himself pronounceth that he will be merciful. 
Ps. xxxiiii. xvi. i. John. iii.  He teacheth by that prophet (as we have already seen) that his eyes are upon the righteous, & his cares unto their prayers. Again by the apostle, that we shall obtain whatsoever we ask, if we keep his commandments. In which sayings he doth not value prayer by the worthiness of works: but his will is so to establish their affiance, whose own conscience well assureth them of an unfeigned uprightness & inocenci, such as all the faithful aught to be. For the same is taken out of the very truth of God, which the blindman that had his sight restored, saith in John, 
Ih. ix. xxi.  that God heareth not sinners: if we understand sinners after the common use of the scripture, for such as without all desire of righteousness do altogether sleep & rest upon their sins: forasmuch as no heart can ever break forth into unfeigned calling upon God which doth not also aspire to godliness. Therefore with such promises accord the prayers of the holy ones, wherein they make mention of their own pureness or innocency that they may feel that to be given them which is to be looked for of all the servants of God. Again it is then commonly found that they use this kind of prayer, when they do in the presence of the lord compare themselves with their enemies, from whose unjust dealing they wished themselves to be delivered by his hand. In this comparison it is no marvel if they brought forth their righteousness & simplicity of heart to move him the rather by the rightfulness of their cause to help them. This therefore we take not away from the godly heart of a good man, but that he may use the pureness of his conscience before the Lord, to strengthen himself in the promises wherewith the Lord comforteth & upholdeth his true worshippers: but our meaning is, that the trust of obtaining stand upon the only mercy of God, laying away all thinking of their own deserving.  
The fourth rule is, that being so thrown down & subdued with true humility, we should nevertheless with certain hope of obtaining be encouraged to pray. These be things in deed contrary in show, to join with the feeling of the just vengeance of God sure affiance of favour: which things do yet very well agree together, if the only goodness of God raise us up being oppressed with our own evils. For, as we have before taught that repentance & faith are knit as companions together with an unseparable bond: of which yet the one afraieth us, the other cheereth us: so in prayers they must mutually meet together. And this agreement David expresseth in few words: 
Ps. v. viii.  I (saith he) will in the multitude of thy goodness enter into thy house: I will worship in the temple of thy holiness with tear. Under the goodness of God he comprehendeth faith, in the mean time not excluding fear: because not only his majesty driveth us to reverence, but also our own unworthiness holdeth us in fear forgetting all pride & assuredness. But I mean not such an affiance which should struck the mind loosed from all feeling of carefulness with a sweet & full quietness. For, to rest so peaceably is the doing of them which having all things flowing as they would wish it, are touched with no care, are kindled with no desire, do swell with no fear. And it is a very good spur to the holy ones to call upon God, when being distressed with their own necessity, they are vexed with most great unquietness▪ & are almost dismayed in themselves, till faith come in fit time to their succours, because in such distresses the goodness of God so shineth to them, that they do in deed groan being wearied with weight of present evils, they are also in pain & grieved with fear of greater, yet being so upholden by it, they both relieve & comfort the hardness of bearing them, & do hope for escape & deliverance. Therefore the prayer of a godly man must arise out of both affections, & must also contain and show both: namely to groan for present evils, & to be carefully afraid of new, & yet thet withal to i'll to God, not douring that he is read● to reach his helping hand. For God is marvelously provoked to wrath by our distrustfulness, if we ask of him the benefits which we hope not to obtain. Therefore there is nothing more agreeable with the nature of prayers, than that this law be prescribed & appointed to them, that they break not forth rashli, but follow faith going before them. To this principle Christ calleth us all with this saying: 
Matth. xi. xxiiii. Matt. xxi. xxii.  I say unto you, whatsoever things ye require, believe that ye shall receive them, & they shall happen to you. The same also he confirmeth in an other place. Whatsoever ye ask in prayer believing, ye shall receive. Wherewith agreeth james saying, If any need wisdom, let him ask it of him which giveth to all men freely, 
jam. u.xu.  and upbraideth not: butt let him ask in faith not doubting. Wherein setting doubting as contrary to faith, he doth most fitly express the nature of it. And no less is that to be noted which he addeth, that they obtain nothing which call upon God in wavering and doubt, and do not determine in their hearts whether they shall be heard or Noah. Whom he also compareth to waves which are diversly tossed & driven about of the wind. Whereupon in an other place he calleth a right prayer, the prayer of faith. Again when God so oft affirmeth that he will give to every one according to his faith, he signifieth that we obtain nothing without faith. Finally it is faith that obtaineth what soever is granted by prayer. This is meant by that notable saying of Paul, which the foolish men do take no heed unto. How shall any man call upon him, 
Ro. x. xiiii  in whom he hath not believed? Butte who shall believe, unless he have heard? But faith cometh of hearing, and hearing of the word of God. For, conveying by degrees the beginning of prayer from faith, he plainly affirmeth that God can not be sincerely called upon of any other, than than to whom by the preaching of the Gospel his merciefulnesse & gentleness hath been made known, and familiarly declared.  
This necessity our adversaries do not think upon. Therefore when we bid the faithful to hold with assured confidence of mind that God is favourable & beareth good will to them, they think that we speak a most great absurdity. But if they had any use of true prayer, they would truly understand that God can not be rightly called upon without the steadfast feeling of God's good wil Sith no man can well perceive the force of faith, but he which by experience feeleth it in his heart: what may a man profit by disputting with such men which do openly show, that they never had any thing but a vain imagination? For of what force, & how necessary is that assuredness which we require, is chiefly learned by invocation. Which who so seeth not, he bewrayeth that he hath a very dull conscience. Let us therefore, leaving this kind of blindemen, stick fast in the saying of Paul, that God can not be called upon of any other, but than that know his mercy by the Gospel, & are surely persuaded that it is ready for them. For what manner of saying should this be? O Lord, I am verily in doubt whether thou wilt hear me: but because I am distressed with carefulness, I flee to thee, that the mayest help me if I be worthy. This was not the wont manner of all the holy ones, whose prayers we read in the Scriptures. Neither hath the Holy ghost thus taught us by the Apostle which biddeth us to go to the heavenly throne with confidence, 
Heb. iiii. xvi. Ep. iii. xii  that we may obtain grace: & when in an other place he teacheth that we have boldness & access in confidence by the faith of Christ. We must therefore hold fast with both hands this assuredness to obtain what we ask (sith both the lord with his own voice so commandeth us, & all the holy ones teach it by their example) if we will pray with fruit. For, the only prayer is pleasing to God, which springeth out of such a presumption of faith (as I may so call it) & is grounded upon a dredlesse certainty of faith. He might have been content with the bare name of faith, but he not only added confidence, but also furnished the same with liberty or boldness, by this mark to put difference between us & unbelievers, which do in deed also pray to God as we do, but at adventure. For which reason the whole Church prayeth in the psalm: 
Ps. xxxiii.  Let thy mercy be upon us, as we put our trust in thee. The same condition is also spoken of in an other place by the prophet: 
Ps. lxvi. x Ps. u.xu.  In what day I shall cry, this I know that God is with me. Again, In the morning I will direct myself to thee, & I will watch. For of these words we gather, that prayers are in vain cast into the air, unless hope be adjoined, from whence as out of a watchtoure we may quietli wait for the lord. wherewith agreeth the order of Paul's exhortation. For before that he move the faithful to pray in spirit at all times with wakefulnes & diligence, 
Eph. vi, xvi.  he first of all biddeth them to take the shield of faith, that helmet of salvation, & the sword of the spirit, which is the word of God▪ Now let the readers here call to remembrance which that I have before said, that faith is not overthrown where it is joined with acknowledging of our misery, nedinesse, & filthiness. For with how heavy weight so ever of evil doings the faithful feel themselves to be overladen or grieved, & the they be not only void of all things which may procure favour with God, but also that they be burdened with many offences which may worthily make him dreadful to them: yet they cease not to present themselves, neither doth this feeling make them so afraid but that they still resort to him, forasmuch as there is no other way to come to him. For, prayer was not ordained, whereby we should arrogantli advance ourselves before God, or esteem at great value any thing of our own, but wherbi confessing our guiltiness, we should bewail our miseries to him, as children do familiarli open their complaints to their parents. But rather the unmeasurable heap of our evils ought to be full of spurs or pricks to prick us forward to pray. As also the prophet teacheth us by his example, 
Ps. lxiiii. v  saying. heal my soul, because I have sinned against thee. I grant in deed that in such saying should be deadli prickings unless god did help: but the most good father of his incomparable tender kindness hath brought remedy in fit season, whereby appeasing all trouble, assuaging all cares, wiping away fears, he might gently allure us to him, yea and taking away all doubts (much more all stops) he might make us an easy way.  
And first when he commandeth us to pray, he doth by the very same commandment accuse us of wicked obstinacy, unless we obey him. Nothing could be more precisely commanded, than that which is in the psalm: Call upon me in the day of trouble. 
Ps. l.xu.  But forasmuch as among all the duties of godliness, the scripture commendeth none more often, I need not to tarry longer upon this point. 
Mat. seven. seven.  Ask (saith our master) & ye shall receive: knock, it shall be opened to you. Howbeit here is also with the commandment joined a promise as it is necessary. For though all men confess that the commandment ought to be obeyed, yet the most part would flee from God when he calleth, unless he promised that he would be easy to be entreated, yea & would offer himself. These two things being established, it is certain that whosoever make delays that they come not straight to god, are not only rebellious & disobedient, but also are proved guilty of infidelity, because they distrust the promises. Which is so much more to be noted, because hypocrites under the colour of humility & modesty do as well proudly despise the commandment of God, as discredit his gentile calling, yea & defraud him of the chief part of his worship. For after that he hath refused sacrifices, in which at the time all holiness seemed to stand, he declareth that this is the chief thing & most precious to him, above all other, to be called upon in the day of need. Therefore where he requireth his own, & encourageth us to cheerfulness of obeying, there are none so gay colours of doubtting that may excuse us. Wherefore how many testimonies are commonly found in the scriptures whereby we are commanded to call upon God, so many standdardes are set up before our eyes to put affiance into us. It were rushenesse to rush into the sight of God, unless he did prevent us with calling us. Therefore he openeth us the way with his own voice saying: 
Zach. xiii. ix.  I will say to them, Ye are my people: & they shall say to me, the art our God. We see how he preventeth them the worship him, & willeth them to follow him, and therefore it is not to be feared that this should not be a very sweet melody which he tuneth. Specially let this notable title of God come in our mind, whereupon if we stay, we shall easily pass over all stops. Thou God that hearest prayer, 
Ps. lxv. iii.  even to thee shall all flesh come. For what is more lovely or more alluring, than that God be granyshed with this title which may ascertain us that nothing is more proper to his nature, than to grant the desire of humble suitors? Hereby the prophet gathereth that the gate standeth open not only to a few, but to all men: because he speaketh even to all in this saying: 
Psa. l.xu.  Call upon me in the day of trouble: I will deliver thee, & thou shalt glorify me. According to this rule David layeth for himself that a promise was given him, 
two. Sa. seven. xxvii.  that he may obtain what he asketh: Thou lord hast revealed into the ear of thy servant: therefore thy servant hath found his heart to pray. Whereupon we gather that he was fearful, saving in so much as the promise had encouraged him. So in an other place he armeth himself with this general doctrine. 
Ps. c. xlu.xix.  He will do the will of them that fear him. Yea & this we may note in the psalms, that as it were breaking his course of praying he passeth over sometime to the power of God, sometime to his goodness, sometime to the truth of his promises. It might seem that David by unseasonable thrusting in of these sentences, made mangled prayers: but the faithful know by use & experience, that ferventness fainteth unless they put new nourishmentes unto it, and therefore in praying the meditation both of the nature of God, & of his word is not superfluous. And so by the example of David, let it not grieve us to thrust in such things as may refresh fainting hearts with new lively strength.  
And it is wonderful that with so great sweetness of promises we are either but coldly or almost not at all moved, that a great part of men wandering about by compasses had rather leaving these fountain of living waters, to dig for themselves dry pits, than to embrace the liberality of God freely offered them. An invincible tour is the name of the lord, 
Pro. xviii. x.  (saith Solomon) to it the righteous man shall flee, & he shallbe saved. And joel, after that he had prophesied of that horrible destruction which was at hand, 
joel. two. xxxii.  added this notable sentence. Whosoever calleth upon the name of the lord, shallbe safe: which sentence we know to pertain properly to the course of the Gospel. 
Psa. xxlv. xxiii.  Scarcely every hundredth man is moved to go forward to meet God. He himself crieth by isaiah: Ye shall call upon me, & I will hear you, yea before that ye cry I will answer you. And this same honour also in an other place he vouchsafeth to give in common to the whole Church, as it belongeth to all the membres of Christ. He hath cried to me, 
Ps. xci. xv  I will hear him, I am in trouble with him, that I may deliver him. Neither yet (as I have already said) is it my purpose to reckon up all the places, but to choose out the chief, by which we may take a taste how kindly God allureth us unto him, & with how straight bonds our unthankfulness is bound, when among so sharp prickings our sluggishness still maketh delay. Wherefore let these sayings always sound in our ears: 
Ps. c.xlu  The lord is nigh to all them that call upon him, that call upon him in truth: also these saying which we have alleged out of isaiah & joel, by which God affirmeth that he is hedeful to hear prayers, yea & is delighted as with a sacrifice of sweet savour, when we cast our cares upon him. This singular fruit we receive of the promises of God, when we make our prayers not doubtingly & ferefulli: but trusting upon his word, whose majesty would otherwise make us afraid, we dare call upon him by the name of Father, forasmuch as he vouchsafeth to put this most sweet name into our mouths. It remaineth that we having such allurements should know that we have thereby matter enough to obtain our prayers: forasmuch as our prayers stand upon no merit of our own, but all their worthiness & hope of obtaining are grounded upon the promises of God, and hang upon them: so that it needeth none other underproppinge, nor looketh upward hither or thither. Therefore we must determine in our minds, that although we excel not in like holiness as is praised in the holy fathers, prophtes & Apostles, yet because the commandment of prayer is common to us, & faith is also common, if we rest upon the word of God, in this right we are fellows with them. For, God (as we have before showed) promising that he will be gentle & merciful to all, giveth cause of hope to all even the mos● miserable that they shall obtain what they ask. And therefore the general forms are to be noted, from which no man (as they say) from the first to the last is excluded: onli let there be present a pureness of heart, misliking of ourselves, humility, & faith: let not our hypocrisy unholy abuse the name of God with deceitful calling upon it: the most good father will not put back them, whom he not only exhorteth to come to him, but also moveth them by all the means that he can. hereupon cometh that manner of praying of David which I have even now rehearsed. 
〈…〉. seven xxvii.  Lo thou hast promised, Lord, to thy ser●●●t: for this cause thy servant at this day gathereth courage, & hath found what prayer he might make before the. Now therefore O Lord God, the art god, & thy words shallbe true. Thou hast spoken to thy servant of these benefits: 
Ps. ●. xix.lxivi.  begin therefore, & do them. As also in an other place, Perform to thy servant according to thy word. And all the israelites together, so oft as they arm themselves with remembrance of the covenant, do sufficiently declare that we should not prai fearfully, 
●e. xxxii. ●.  whereas the lord so apoiteth. And herein the● folowd the examples of the fathers, specially of jacob, which after that he had confessed that he was unworthy of so many mercies which he had received at the hand of God, yet he saith that he is encouraged to require greater things because God had promised that he would do them. But whatsoever colours that unbelievers do pretend, when they flee not to God so oft as necessity presseth them, when they seek not him nor crave his help, they do as much defraud him of his due honour as if they made to themselves new gods, & idols: for by this mean they deny that he is to them the author of all good things. On the other side there is nothing stronger to deliver the godly from all doubt, than to be armed with this thought, that no stop aught to stay them while they obey the commandment of God, which pronounceth that nothing is more pleasing to him than obedience. Here again that which I said before more clerel● appeareth, that a dreadless spirit to pray agreeth well with fear, reverence, & carefulness: & that it is no absurdity to say that God raiseth up the overthrown. After this manner those forms of speech agree well together which in seeming are contrary. jeremy & Daniel say that they throw down prayers before god. 
jere. xiii. i●. Dani. ix. xviii. je. xlii. two. li. ●●. xx. ●. Psa. ●. xli.  In an other place jereme saith. Let our prayer fall down in the sight of God, that he may have mercy on the remnant of his people. On the other side, the faithful are oftentimes said to lift up prayer. So speaketh Ezechias, requiring the prophet to make intercession for him. And David desireth that his prayer may ascend as incense. For although they being persuaded of the fatherly love of God, cheerfully commit themselves into his faithful keeping, & doubt not to crave the help which he freely promiseth: yet doth not an idle carelessness lift them up, as though they had cast away shame, but they ascend so upward by degrees of promises, that they still remain humble suppliants in the abacement of themselves.  
Here are questions objected more than one. For the scripture reporteth that the lord granted certain desires which yet broke forth of a mind not quiet nor well framed. Uerili for a just cause: joatham had avowed the inhabitants of Sichem, 
Iu. ix.xx.  to the destruction which afterward came upon them: but yet god kindled with ferventness of anger & vengeance following his execration seemeth to allow iltempered violent passions. 
jud. vi. xxviii.  Such heat also carried Samson when he said, Strengthen me O god, that I may take vengeance of the uncircumcised. For though there were some piece of good zeal mingled with it: yet a hot, & therefore faulti greediness of vengeance did bear rule therein. God granted it. Whereupon it seemeth that it mai be gathered, that although the prayers be not framed according to the prescribed rule of the word, yet they obtain their effect. I answer first that a general law is not taken away by singular examples: again, that sometime special motions have been put into a few men, whereby it came to pass that theridamas was an other consideration of them than of the common people. 
Luk. ix. ●●  For the answer of Christ is to be noted, when the disciples did undiscreetly desire to counterfeit the example of Elias, that they knew not with what spirit they were endued. But we must go yet further, & say that the prayers do not alwai please god which he granteth: but that, so much as serveth for example that is by clear praise made plain which the scripture teacheth namely that he succoureth the miserable, heareth the groanings of them which being uniustli troubled do crave his help: that therefore he executeth his judgements, when the complaints of the poor rise up to him, although they be unworthy to obtain anything be it never so little. For how oft hath he taking vengeance of the cruelties, robberies, violence, silthi lusts & other wicked doings of the ungodly, subduing their boldness & rage, & also overthrowing their tyrannous power, testified that he helpeth the unworthili oppressed, which yet did beat the air with praying to an uncertain godhead? 
Ps. c.vii  And one psalm plainly teacheth that the prayers want not effect, which yet do not pierce into heaven by faith. For he gathereth together those prayers which necessity wringeth no less out of the unbelievers than out of the godly by the very feeling of nature: to which yet he proveth by the effect that god is favourable. Is it because he doth with such gentleness testify that that they be pleasing to him? No. but to enlarge or to set out his mercy by this circumstance, for that even to unbelievers their prayers are not denied: & then the more to prick forward his true worshippers to pray, when they see that profane wailings sometime want not their effect. Yet there is no cause why the faith full should serve from the law laid upon them by God, or should envy the unbelievers, as though they had gotten some great gain, when they have obtained their desire. 
i. king. xxi. xxxix.  After this manner we have said, that the lord was bowed with the repentance of Achab, that he might show by this example how easy he is to entreat toward his elect, when true turning is brought to appease him. Therefore in the psalm he blameth the Jews, 
Psa. c. ●●  that they having by experience proved him so easy to grant their prayers, yet within a little after returned to the stubbornness of their nature. Which also plainly appeareth by the history of the judges: namely that so oft as they wept, although their tears were deceitful▪ yet they were delivered out of the hands or their enemies. As therefore the lord indifferently bringeth forth his sun upon the good & the evil: so doth he also not despise their weepings, whose cause is righteous & their miseries worthy of help. In the mean time he no more heareth these to salvation, than herein ministereth food to the despisers of his goodness. The question seemeth to be somewhat harder of Abraham & Samuel: 
●e. xviii. xiij. i Sam. x●  of whom the one being warranted by no word of god, prayed for the Sodomites: the other against a manifest forbidding prayed for Saul. 
.  Likewise is i● of jeremy, which prayed that the city might not be destroyed. For though their requests were denied, yet it seemeth hard to take faith from them. Butte this solution shall (as I trust) satisfy sober readers: that t●ei being instructed with the general principles, whereby God commandeth them to be merciful even also to the unworthy, were not altogether without faith, although in a special case their opinion deceived them. 
.  Augustine writeth wisely in a certain place. How (saith he) do the holy ones pray by faith, to ask of God contrary to that which he hath decreed? Even because they pray according to his will: not that hidden an uncheangeable will, but the will which he inspireth into them, that he mai hear them after an other manner: as he wisely maketh difference. This is well said: because after his incomprehensible counsel he so tempereth the successes of things, that the prayers of the holy ones be not void which are wrapped both with faith & errore together. Neither yet ought this more to avail to be an example to follow, than it excuseth the holy ones themselves, whom I deny not to have passed measure. Wherefore where appeareth no certain promise, we must ask of God with a condition adjoined. To which purpose serveth the saying of David. 
Psa. seven. seven.  Watch to the judgement which that hast commanded: because he telleth that he was warranted by a special oracle to ask a temporal benefit.  
This also it is profitable to note, that those things which I have spoken of the four rules of right prayer, are not so exactly required with extreme rigour, that God refuseth the prayers in which he shall not find either perfect faith or perfect repentance together with a ferventness of zeal & well ordered requests. We have said that although prayer be a familiar talk of the godly with God, yet we must keep a reverence & modesty, that we give not lose reins to all requests whatsoever they be, & that we desire no more than God giveth leave: & then, least the majesty of God should grow in contempt with us, that we must lift our minds upward to a pure and undefiled worshipping of him. This no man hath ever performed with such pureness as it ought to be. For (to speak nothing of the common sort) how many complaints of David do savour of untemperance: not that he meant of purpose to quarrel with God, or carp against his judgements: but because he fainting for weakness, found no other better comfort, than to cast his sorrows into his bosom. Yea & God beareth with our childish speech and pardoneth our ignorance, so oft as any thing unadvisedly escapeth us: as truly without this tender bearing, there should be no liberty of praying. But although David's mind was to submit himself wholly to the will of God, & he prayed with no less patience than desire to obtain: yet there arise yea boil out sometimes troublous affections, which are much disagreeing from the first rule that we have set. Specially we may perceive by the conclusion of the xxxix. psalm, with how great vehemence of sorrow that holy man was carried away, that he could not keep measure. Cease (saith he) from me, till I go away & be not. A man would say that he like a desperate man desireth nothing else but that the hand of God cessing, he might rot in his evils. He saith it not for that he with an avowed mind runneth into such outrage, or (as the reprobate are wont) would have God to departed from him: but only he complaineth that the wrath of God is to heavi for him to bear. In these temptations also there fall out oftentimes requests not well framed according to the rule of the word of God, & in which the holy ones do not sufficiently weigh what is lawful & expedient. Whatsoever prayers are spotted with these faults, they deserve to be refused: yet if the holy ones do bewail, correct themselves, & by & by come to themselves again, God pardoneth them. So they offend also in the second rule, because they are oftentimes driven to wrestle with their own coldness, & their need & misery doth not sharply enough prick them to pray earnestly. And oftentimes it happeneth that their minds do slip aside, & in a manner wander away into vanity. Therefore in this behalf also there is need of pardon, lest our faint, or unperfect, or broken and wandering prayers have a denial. This God hath naturally planted in the minds of men, the prayers are not perfect but with minds lifted upward. Hereupon came the ceremony of lifting up of hands, as we have before said, which hath been used in all ages & nations, as yet it is in ure. But how many a one is there, which when he lifteth up his hands, doth not in his own conscience find himself dull, because his heart resteth upon the ground? As touching the ask of forgiveness of sins, although none of the faithful do overpass it, yet they which are truly exercised in prayers do feel that they bring scarscely the tenth part of that sacrifice, of which David speaketh. 
Ps. xv. xi●.  An acceptable sacrifice to God is a troubled spirit: a broken & humbled heart O God thou wilt not despise. So there is always double pardon to be asked, both because they know themselves guilty in consciences of many faults, with feeling whereof they are not yet so touched, that the● mislike themselves so much as they ought: & also that, so much as it is given them to profit repentance & in the fear of God, they being thrown down with just sorrow for their offences, should pray to escape the punishment of the judge. Chiefly the feebleness or imperfection of faith corrupteth the prayers of the faithful, unless the tendre mercy of God did help them. But it is no marvel that God pardoneth this default, which doth oftentimes exercise them that be his with sharp instructions, as if he would of purpose quench their faith. This is a most hard tentation, when the faithful are compelled to cry: 
Psa. lxxx.  How long wilt that be angry upon the prayer of thy servant? as though the very prayers made God more angry. So when jeremy saith. 
Lam. iii. viii.  The lord hath shut out my prayer, it is no doubt that he was shaken with a violent pang of trouble. Innumerable such examples are commonly found in the scriptures, by which appeareth that the faith of the holiones was oftentimes mingled & tossed with doutinges, that in believing & hoping they bewrayed yet some unfaithfulness: but because they come not so far as it is to be wished, they ought to endeavour so much the more that their faults being amended, they may daily come nearer to the perfect rule of praying, & in the mean time to feel in how great a depth of eveis they be drowned, which even in the very remedies do get to themselves new diseases: sith there is no prayer, which the lord doth not worthily loath, unless he wink at the spots wherewith they are all besprinkled. I rehearse not these things to this end that the faithful should carelessly pardon themselves any thing, but that in sharply chastising themselves they should travail to overcome these stops, & although Satan labour to stop up all the ways, that he may keep them from praying, yet nevertheless they should break through, bring certainly persuaded, that although they be not uncumbered of all hindrances, yet their endeavours do please God, & their prayers are allowed of him, so that they travail & bend themselves thetherward, whether they do not by and by attain.  
But forasmuch as there is no man worthy to present himself to God, & to come into his sight: the heavenly Father himself to deliver us both from shame and fear which should have thrown down all our courages, hath given to us his son jesus Christ our Lord, to be an advocate & Mediator with him for us, 
i Tim. i.u. i joh. ii.i.  by whose leading we may boldly come to him, trusting that we have such an intercessor, nothing shall be denied us which we ask in his name, as nothing can be denied him of the Father. And here unto must all be referred whatsoever we have heretofore taught concerning faith: because as the promise setter out unto us Christ for our Mediator, so unless our hope of obtaining stay upon him, it taketh from itself the benefit of praying. For so soon as the terrible majesty of God cometh in our mind, it is impossible but that we should tremble for fear, & the acknowledging of our own unworthiness should drive us far away, till Christ come mean between us & him, 
●e. iiii. xv  which may change the throne of dreadful glory into the throne of grace: as also the Apostle teacheth that we may be bold to appear withal confidence which shall obtain mercy & find grace in help coming in fit season. And as there is a law set that we should call upon God like as there is a promise given, that they shallbe heard which call upon him: so are we peculiarly commanded to call upon him in the name of Christ, & we have a promise set forth, that we shall obtain the which we shall ask in his name. 
John. xiiii. xiii. & xvi. xxvii.  hitherto (saith he) ye have not asked any thing in my name: ask & ye shall receive. In the day ye shall ask in my name, & whatsoever ye ask, I will do, that the father may be glorified in the son. Hereby it is plain without controversy, that they which call upon God in any other name than of Christ, do stubbornly break his commaundemennts, & regard his will as nothing, & that they have no promise to obtain any thing. 
two. Cor. i xx.  For (as Paul saith) all the promises of God are in Christ, yea and Amen, that is to say, they are confirmed and fulfilled.  
And the circumstance of the time is diligentli to be marked, where Christ commandeth his disciples to i'll to intercession to him after that he is gone up into heaven. 
joh. xvi. xxvi.  In the hour (saith he) ye shall ask in my name. It is certain that even from the beginning none were heard that prayed, but by mean of the Mediator. For this reason the lord had ordained in the law, the the pres● alone entering into the sanctuary, 
Ex. xxviii. ix. & xii. xxi.  should bear upon his shoulders the names of the tribes of Israel, & as many precious stones before his breast: but the people should stand a far of in the porch, & from thence should join their prayers with the priest. Yea and the sacrifice availed hereto, that the prayers should be made sure and of force. Therefore that shadowish ceremony of the law taught that we are all shut out from the face of God, and that therefore we need a Mediator, which may appear in our name, and may bear us upon his shoulders, and hold us fast bound to his breast, that we may be heard in his person: then that by sprynkeling of blood our prayers are cleansed, which (as we have already said) are never vorde of filthiness. And we see that the holy ones, when they desired to obtain any thing, grounded their hope upon sacrifices, because they knew them to be the stablishinge of all requests. Let him remember thy offering (sayeth David) and make thy burnt offering fat. hereupon is gathered that God hath been from the beginning appeased by the intercession of Christ, to receive the prayers of the godly. Why then doth Christ appoint a new heir, when his Disciples shall begin to pray in his name, but because this grace, as it is at this day more glorious, so deserveth more commendation wi●h us. And in this same sense he had said a little before. hitherto ye have not asked any thing in my name: now ask. No: that they understood nothing at all of the office of the Mediator (whereas all the jews were instructed in the principles) but because they had not yet clearly known that Christ by his ascending into heaven should be a surer patron of the Church than he was before. Therefore comfort their grief of the absence with some special fruit, he claimeth to himself the office of an advocate, & teacheth that they have hitherto wanted the che●e benefit, which it shallbe granted them to enjoy, when being a●ded by his mediation, they shall more freely call upon God: 
Heb. x. xx.  as the Apostle saith that his new way is dedicated in his blood. And so much less excusable is our frowardness, unless we do with both arms (as the saying is) embrace so inestimable a benefit, which is properly appointed for us.  
Now whereas he is the only way, and the only entry by which it is granted us to come in unto God: who so do serve from this way and forsake this entry, for them there remaineth no way nor entry to God: there is nothing left in his throne but wrath, judgement, & terror. Finally sith the Father hath marked him for our head, & guide they which do in any wise serve or go away from him, do labour as much as in them lies to race out & dysfigure the mark which God hath imprinted. So Christ is set to be the only Mediator, by whose intercession the Father may be made to us favourable and easy to be entreated. How be it in the mean time the holy ones have their intercessions left to them, 
i Ti. ii.i.  whereby they do mutually commend the safety one of an other to God, of which the Apostle maketh mention: but those be such as hang upon that one only intercession: so far is it of, that they minish any thing of it. For as they springe out of the affection of love, wherewith we embrace one an other, as the membres of one body: so they are also referred to the vnt●ie of the head. Sith therefore they also are made in the name of Christ, what do they else butt testify that no man can be helped by any prayers at all, butt with the intercession of Christ? And as Christ with his intercession with standeth not, butt that in the Church we may with prayers be advocates one for an other: so let this remain certain, that all the intercessors of the whole Church ought to be directed to that only one. yea and for this cause we ought specially to be beware of unthankfulness, because God pardoning our unworthiness, doth not only give leave to every one of us to pray for himself, but also admitteth us to be entreaters one for an other. For, where God appointeth advocates for his Church which deserve worthily to be rejected if they pray privately every one for himself: what a pride were it to abuse this liberty to darken the honour of Christ?  
Now it is a mere trifling, which the Sophister's babble, that Christ is the mediator of redemption, butt the faithful are mediators of intercession. As though Christ having performed a Mediation for a time, hath given to his servants that eternal Mediatoreshippe which shall never die. Full courteously forfoothe they handle him, that cut away so little a portion of honour from him. But the Scripture saith far otherwise, with the simplicity whereof a godly man ought to be contented, leaving these deceivers. For where John saith, 
●. john. two. ●●.  that if any do sin, we have an advocate with the Father, Christ jesus: doth he mean that he was once in old time a patron for us, and not rather assigneth to him an everlasting intercession? 
Iho. viii. xxxii. i Ti. ii.u. Ro. xv. thirty  How say we to this that Paul also affirmeth, that he sitteth at the right hand of God the Father and maketh intercession for us? And when in an other place he calleth him the only mediator of God and men: meaneth he not of prayers, of which he had a little before made mention? For when he had before said that intercession must be made for all men: for proof of that saying, he by and by addeth, that of all men there is one God and one Mediatore. And none otherwise doth Augustine expound it, 
Lib. contra Par. 2. Ca 8.  when he saith thus: Christian men doth mutually commend themselves in their prayers. But he for whom none maketh intercession, but he for all, he is the only and true mediator. Paul the Apostle, though he were a principal member under the head (yet because he was a member of the body of Christ, and knew that the greatest and truest priest of the church entered, not by a figure, into the inward places, of the vail, to the holy of holy places, but by express and steadfast truth into the innermost places of heaven, 
Rom. xv. thirty. Eph. vi. ix. Colo. iiii. i Cor. xii. xxv.  ●o a holiness not shadowish but eternal) commendeth himself also to the prayers of the faithful. Neither doth he make himself a Mediatore between the people & God, but prayeth that all the membres of the body of Christ should mutually pray for him: because the membres are careful one for an other: and if one member suffer, the other suffer with it. And that so the mutual prayers one for an other of all the membres yet travailing in earth, may ascend to the head which is gone before into heaven, in whom is appeasement ●or our sins. For if Paul were a mediator, the other Apostles should also be Mediatores: and if there were many mediators, then neither should Paul's own reason stand fast, in which he had said, For there is one God, 
Eph. iiii. iii.  one mediator of one God and men, the man Christ, in whom we also are one if we keep the unity of faith in the bond of peace. Again in an other place. But if thou seek for a Priest he is above the heavens, 
In psa. 94.  where he maketh intercession for thee, which in earth died for thee. Yet do we not dream that he falleth down at the father's knees & in humble wise entreateth for us: but we understand with the Apostle, that he so appeareth before the face of God, that the virtue of his death availeth to be a perpetual intercession for us: yet so that being entered into the sanctuary of heaven, unto the end of the ages of the world he alone carrieth to God the prayers of the people abiding a far of in the porch.  
As touching the Saints, which being dead in the flesh do live in Christ, if we give any prayer at all to them, let us not dream that they themselves have any other way of asking, than Christ which only is the way or that their prayers be acceptable to God in any other name. Therefore sith the Scripture calleth us back from all to Christ only: sith the heavenly father's will is to gather together all in him: it was a point of to much dullness, I will not say madness, so to desire to make for ourselves an entry by them, that we should be led a way from him without whom even they themselves have no entry open. But, that this hath been usually done in certain ages past, & that it is at this day done wheresoever Papistry reigneth, who can deny? Their merits are from time to time thrust in, to obtain the good will of God: & for the most part, Christ being passed over, God is prayed to by their names. Is not this, I beseech you to convey away to them the office of that only intercession, which we have affirmed to belong to Christ alone? Again, what Angel or devil ever revealed to any man any one syllable of this their intercession which these men fame? For in the Scripture is nothing of it. What is the reason therefore of inventing it? Trueli, when the wit of man so seeketh for itself succours, wherewith we are not sertified by the word of God, it plainli bewrayeth his own distrustfulness. If we appeal to all their consciences that are delighted with the intercession of saints, we shall find that the same cometh from no other ground, but because they are grieved with carefulness, as though Christ were in this behalf either to weak or to rigorous. By which doubtfulness first they dishonour Christ, and rob him of the title of only mediator, which as it is given him of the Father for a singular prerogative, so ought not also to be conveyed away to any other. And in this very doing they darken the glory of his birth, they make void his cross, finally what soever he hath done or suffered they spoil and defraud of the due praise thereof: for all tend to this end that he may be in deed and be accounted the only mediator. And therewith they cast away the goodness of God, which gave himself to be their Father. For he is not their father, unless they acknowledge Christ to be their brother. Which they utterly deny unless they think that he beareth a brotherly affection toward them, than which there can nothing be more kind or tender. Wherefore the Scripture offereth only him to us, sendeth us to him, 
Lib. de Isa▪ & any. 〈◊〉.  and stayeth us in him. He (saith Ambrose) is our mouth, by which we speak to the Father: our eye, by which we see the Father: our right hand, by which we offer us to the Father, otherwise than by whole intercession neither we nor all the Saints have any thing with God. If they answer that the common prayers which they make in churches, are ended with this conclusion adjoined, Through Christ our Lord: this is a trifling shift: because the intercession of Christ is no less profaned when it is mingled with the prayers & merits of dead men, than if it were utterly omitted & only dead men were in our mouth. Again, in all their Litanies, Hymns, & Proses where no honour is left ungeven to dead saints, there is no mention of Christ.  
But their foolish dullness proceeded so far, that here we have the nature of Superstition expressed, which when it hath ones shaken of the bridle, is wont to make no end of running a stray. For after that men once begun to look to the intercession of saints, by little & little there was given to every one his special doing, that according to the diversity of business, sometime one a sometime an other should be called upon to be intercessor: then they to themselves every one his peculiar Saint, into whose faith they committed themselves as it were to the keeping of safgarding Gods. And not only (wherewith the prophet in the old time reproached Israel) Gods were set up according to the numbered of cities, 
jere. ●●. xviii. ●●●, xiii.  but even to the numbered of persons. But sith the Saints refer their desires to the only will of God, & behold it & rest upon it: he thinketh foolishly, & fleshly, yea & slanderously of them, which assigneth to them any other prayer, then whereby they pray for the coming of the kingdom of God: from which that is most far distant which they feign to them, the every one is with private affection more partially bend to his own worshippers. At length many abstained not from horrible sacrilege, in calling now upon them not as helpers but as principal rulers of their salvation. Lo whereunto foolish men do fall when they wander out of their true standing, that is, the word of God. I speak not of the grosser mounstruousnesses of ungodliness, wherein although they be abominable to God, Angels, & men, they are not yet ashamed nor weary of them. They falling down before the image or picture of Barbara, Catharine, & such other, do mumble Pater noster, Our father. This madness the Pastors do so not care to heal or restrain, that being alured with the swe●e savour of game they allow it with rejoicing at it. But although they turn from themselves the blame of so heinous an offence, yet by what colore will they defend this the Loy or Medard are prayed unto to look down upon & help their servants from heaven? that the holy Virgin is prayed unto, to command her son to do that which they ask? In the old time it was forbidden in the Council at Carthage, that at the altar no direct prayer should be made to saints. And it is likely that when the holy men could not altogether suppress the force of the naughty custom, yet the added at least this restraint that the public prayers should not be corrupted with this form: Saint Peter pray for us. But how much further hath their devilish importunacy ranged, which stick not to give away to dead men that which properly belonged only to God and Christ?  
But whereas they travail to bring to pass the such intercession may seem to be grounded upon the authority of scripture, therein they labour in vain. We read oftentimes (say they) of the prayers of Angels: and not the only: but it is said that the prayers of the faithful are by their hands carried into the sight of God. But if they list to compare holy men departed out of this present life, 
De. i. xiiii Esa. xcxi. xi Ps. xxxiiii viij.  to Angels: they should prove that they are ministering spirits, to whom is committed the ministery to look to our safety, to whom the charge is given to keep us in all our ways, to go about us, to admonish & counsel us, to watch for us: all which things are given to Angels, but not to them. How wrongfully they wrap up dead holy men with Angels, appeareth largely by so many divers offices, wherbi the scripture putteth difference between some & other some. No man dare execute the office of an advocate before an earthily judge, unless he be admitted, from whence then have worms so great liberty, to thrust unto God those for patrons to whom it is not read that the office is enjoined? God's will was to appoint the Angels to look unto our safety, wherefore they do both frequent holy assembles, & the Church is a stage to them, wherein they wander at the divers & manifold wisdom of God. Who so convey away to other that which is peculiar to them, verily they confound & pervert the ordre set by God, which ought to have been inviolable. With like handsomeness they proceed in alleging other testimonies. 
jere. xu.i.  God said to jeremy: If Moses & Samuel should stand before me, mi soul is not to this people. Now (saithe●) could he have spoken thus of dead men, unless he knew that they made intercession for the living? Butte I on the contrary side gather thus, that sith it thereby appeareth that neither Moses nor Samuel made intercession for the people of Israel, there was then no intercession at all of dead men. For which of the Saints is to be thought to be careful for the safety of the people, when Moses cesseth, which in this behalf far passed all other when he lived? But if they follow such flight subtleties, to say that the dead make intercession for the living, because the Lord said If they should make intercession: I will much more colourably reason in this manner: In the extreme necessity of the people Moses made not intercession, of whom it is said, if he shall make intercession. Therefore it is likely that none other maketh intercession, sith they are all so far from the gentleness, goodness, and fatherly carefulness of Moses. This forsooth they get with cavilling, that they be wounded with the same weapons, wherewith they thought themselves gaily fenced. But it is very fond that a simple sentence should so be wrested, because the Lord pronounceth only that he will not spare the offences of the people, although they had seen Moses to be their patron, or Samuel, to whose prayers he had showed himself so tender. Which sense is most clearly gathered out of a like place of Ezechiel. 
Eze. xi●●i. xiiii.  If (saith the Lord) these three men were in the city, Noah, Daniel, and job, they shall not deliver their sons and daughters in their righteousness: but they shall deliver only their own souls. Where it is no doubt that he meant if two of them should happen to revive again, for the third was then alive, namely Daniel, who (as it is known) did in the first flowering of his youth show an incomparable example of godliness: let us then leave them whom the Scripture plainly showeth to have ended their course. 
Act. xiii. xxxvi.  Therefore Paul, when he speaketh of David, teacheth not that he doth with prayers help his posterity, but only that he served his own tyme.  
They answer again: shall we then take from them all prayer of charity, which in the whole course of their life breathed nothing but charity and mercy? verily as I will not curiously search what they do, or what they muse upon: so it is not likely, that they are carried about hither and thither with diverse and particular requests: but rather the they do with a stayed and unmoved will, long for the kingdom of God, which standeth no less in the destruction of the wicked than in the salvation of the godly. If this be true, it is no doubt that their charity is contained in the communion of the body of Christ, and extendeth no further, than the nature of that communion beareth. But now though I grant that they pray in this manner for us yet they do not therefore departed from their own quietness, to be diversly drawn into earthly cares: and much less must we therefore by and by call upon them. Neither doth it thereby follow that they must so do, because men which live in earth may commend one an other in their prayers. For this doing serveth for nourishing of charity among them, when they do as it were part and mutually take upon them their necessities among themselves. And this they do by the commandment of the Lord, and are not without a promise, 
Eccl. ix. v &. vi.  which two things have always the chief place in prayer. All such considerations are far from the dead, whom when the Lord hath conveyed from our company, he hath left to us no interchange of doings with them, nor to them with us, so far as we may gather by conjectures. But if any man allege the it is impossible but the they must keep the same charity toward us, as they be joined in one Faith with us: yet who hath revealed the they have so long eres to reach to our voices▪ and so piercing eyes to watch our necessities? They prate in their shadows I wot not what of the brightness of the countenance of God extending his beams upon them, in which as in a mirror they may from on high behold the matters of men beneath. But to affirm that, specially with such boldness as they dare, what is it else but to go about by the drunken dreams of our own brain, 
Rom. viii vi.  without his word to pierce and break into the hidden judgements of God, & to tread the Scripture under feet which so oft pronounceth that the wisdom of the flesh is enemy to the wisdom of God, which wholly condemneth the vanity of our natural wit, which willeth all our reason to be thrown down, and the only will of God to be looked unto of us.  
The other testimonies of Scripture which they bring to defend this their lie, they most noughtily wrest. But jacob (say they) prayeth that his name & the name of his father's Abraham & Isaac be called upon over his posterity. 
〈◊〉. xlviii xvi.  first let us see what form of calling upon this is among the Israelites. For they call not upon their Fathers, to help them: but they beseech God to remember his servants Abraham, Isaac, and jacob. Therefore their example maketh nothing for them that speak to the saints themselves. But because these blocks (such is their dullness) neither understand what it is to call upon the name of jacob, nor why it is to be called upon: it is no marvel if in the very form also they so childishly srumble. This manner of speech is not seldom found in the Scriptures. 
Esa. iiii. i.  For isaiah saith that the mean of the men is called upon over the w●men, when they have them as their husbands under whoes charge and defence they live. Therefore the calling upon of the name of Abraham upon the Israelites, standeth in this when they convey their pedigree from him, and do with solemn memory honour him for their author and parent. Neither doth jacob this because he is careful for the enlarging of the renome of his name: but for as much as he knew that the whole blessedness of his posterity consisted in the inheritance of the covenant which God had made with him: he wisheth that which he seeth should be the chief of all good things to them, that they be accounted in his kindred: For, that is nothing else but to convey to them the succession of the covenant. They again when they bring such remembrance into their prayers, do not flee to the intercessions of dead men: but do put the lord in mind of his covenant, whereby the most kind father hath promised that he will be favourable & beneficial to them for Abraham's, isaac's, & jacob's sakes. How little the holy ones did otherwise lean upon the merits of their father, the common saying of the church in the Prophet testifieth, Thou art our Father, and Abraham knew us not, 
Esa. ●●ii. ●vi.  & Israel was ignorant of us. Thou Lord art our Father and our redeemer. And when they thus, they add therewithal, Return O Lord for thy servants sakes: yet thinking upon no intercession, but bending their mind to the benefit of the covenant. But now sith we have the Lord jesus, in whoes hand the eternal covenant of mercy is not only made but also confirmed to us: whoes name should we rather use in our prayers? And because these good masters will have the patriarchs so ●e by these words made intercessors. I would sayne know of them why in so great a rout Abraham the Father of the church hath no place at all among them. Out of what sink they fetch their advocates, it is not unknown. Let them answer me, how fit it is the Abraham, whom God preferred above all other, and whom he advanced to the highest degree of honour, should be neglected and suppressed. verily when it was evident that such use was unknown to the old church, they thought good for hiding of the newness to speak nothing of the old Fathers: as though the diversity of names excused the new and forged manner. But whereas some object that God is prayed unto, to have mercy on the people for David's sake, it doth so nothing at all make for defnse of their error, that it is a most strong proof for the confutation thereof. For if we consider what person David did bear: he is severed from all the assembly of the saints, the God should establish the covenant which he hath made in his hand. So both the covenant is rather considered than the man, & under a figure the only intercession of Christ is asfirmed. For it is certain the that which belonged only to David, in so much as he was the image of Christ, accordeth not with any other.  
But this forsooth moveth some, that it is oftentimes red that the prayers of Saints have been heard. Why so? Even because they prayed. They trusted in thee (saith the Prophet) and they were saved: they cried, and they were not confounded. 
Psal xxii. v.  Therefore let us also pray as they did, that we may be heard as they were. But these men, otherwise than they ought, do wrongfully reason, that none shallbe heard but they that have once been heard. How much better doth james say? Elias (sayeth he) was a man like to us: and he prayed with prayer that it should not rain, 
jam. v xvii.  and it reigned not upon the earth in three years and six months. Again he prayed, and the heaven gave rain, and the earth gave her fruit. What? doth he gather any singular prerogative of Elias, to which we ought to ●●ee? No. But he teacheth what is the continual strength of godly & pure prayer, to exhort us likewise to pray. For we do niggardly costrue the readiness and gentleness of God in hearing them, unless we be by such experiences confirmed into a more sure affiance of his promises, in which he promiseth that his ear shallbe inclined not to one, or two, nor yet to a few, but to all that call upon his name. And so much less excusable is this foolishness, because they seem as it were of set purpose to despise so many admonitions of Scripture. David was oft delivered by the power of God. 
Psa. cxiii viii. Psa. lii. viii. Psalm. xxxiiii. seven  Was it that he should draw that power to himself, that we should be delivered by his help? He himself affirmeth far otherwise: The righteous look for me, till thou render to me. Again, The righteous shall see and they shall rejoice, and trust in the Lord. Behold, this poor man hath cried to God, and he hath answered him. There be in the Psalms many such prayers, in which to crave that which he requireth, he moveth God by this manner, that the righteous be not made ashamed, but may by his example be raised up to hope well. Let us now be contented with this one example. Therefore every holy one shall pray to thee in fit tyme. Which place I have so much the more willingly rehearsed, because the lewd babblers which do let out to hire the service of their waged tongue have not been ashamed to allege it to prove the intercession of the dead. As though David meant any thing else, than to show the fruit that shall come of the mercifulness and gentleness of GOD, when he shall be heard. And in this kind we must learn, that the experience, of the grace of God, as well toward ourselves as other, is no slender help to confirm the credit of his promises. I leave unrehearsed many places, where David setteth before himself the benefits of God for matter of confidence, because the readers of the Psalms shall commonly find them without seeking. This self same thing had jacob before taught by his own example: 
Goe xxxii. x.  I am unworthy of all thy mercies, and of the truth which the hast performed to thy servant. I with my staff have passed over this jordan, & now I come fourth with two ●andes. He allegeth in deed the promise, but not alone: but he also joineth the effect, that he may the more courageously in time to come trust that God will be the same toward him. For he is not like to mortal men, which are weary of their liberality, or whoes ability is wasted: but he is to be weighed by his own nature, 
Psa. xxxi. vi.  as David wisely doth where he saith, Thou hast redeemed me, O God that speakest truth. After that he hath given to God the praises of his salvation, he addeth that he is a true speaker: because unless he were continually like himself, there could not be gathered of his benefits a sufficiently strong reason of affiance and calling upon him. But when we know that so oft as he helpeth us▪ he showeth an example and proof of his goodness, we need not to fear that our hope shallbe put to shame or disappoint us.  
Let this be the sum. Whereas the Scripture setteth out this unto us for the chief point in the worshipping of God, (as refusing all sacrifices, he requireth of us this duty of godliness) prayer is not without manifest sacrilege directed to other. Wherefore also it is said in the Psalm. If we stretch fourth our hands to a strange God, shall not God require these things? 
Psa. xl●iii xxi.  Again, whereas God will not be called upon, but of Faith, and expressly commandeth prayers to be framed according to the rule of his word: finally whereas Faith founded upon the word, is the mother of right prayer: so soon as we serve from the word, our prayer must needs be corrupted. But it is already showed, that if the whole Scripture be sought, this honour is therein challenged to God only. As touching the office of intercession, we have also showed that it is peculiar to Christ, and that there is no prayer acceptable to God, but which that mediator halloweth. And though the faithful do one for an other offer prayers to God for their brethren, we have showed that this abaeth nothing from the only intercession of Christ: because they altogether standing upon it do commend both themselves and other to God. Moreover we have taught that this is unfitly drawn to dead men, to whom we never read that it hath been commanded that they should pray for us. The Scripture doth oftentimes exhort us to mutual doings of this duty one for an other: but of dead men there is not so much as one syllable: yea and james joining these two things together, that we should confess ourselves among ourselves, and mutually pray one for an other, doth secretly exclude dead men. Therefore to condemn this error, 
jame. v. viii.  this one reason sufficeth, that the beginning of praying rightly, springeth out of Faith, and that Faith cometh of the hearing of the word of God, where is no mention of the feigned intercession, because superstition hath rashly gotten to itself patrons which were not given them of God. For whereas the Scripture is full of many forms of prayer, there is no example found of this patroneshyp▪ without which in the papacy they believe that there is no prayer. Moreover it is certain that this superstition hath grown of distrustfulness: either because they were not content with Christ to be their intercessor, or have altogether rob him of this praise. And this later point is easily proved by their shamelessness: because they have no other stronger argument to prove that we have need of the intercession of saints, than when they object that we are unworthy of familiar access to God. Which we in deed grant to be most true: but thereupon we gather, that they leave nothing to Christ, which esteem his intercession nothing worth, unless there be adjoined George, Hippolyte, or such other visors  
But although prayer properly signifieth only wishes & petitions: yet there is so great affinity between petition & thanksgiving, that they may be fitly comprehended both under one name. For, the special sorts which Paul rehearseth, fall under the first part of this division. With ask and craving we pour fourth our desires before God, requiring as well those things that seem to spread abroad his glory and set forth his name, as the benefits that are profitable to our use. With giving of thanks, we do with due praise magnify his good doings toward us, acknowledging to be received of his liberality whatsoever good things do come to us. Therefore David comprehended these two parts together, saying: 
Psa. i xv.  Call upon me in the day of necessity: I will deliver thee, & thou shalt glorify me. The Scripture not in vain commandeth us to use both. For we have said in an other place that our nedinesse is so great, and the experience itself crieth out that we are on every side pinched and pressed with so many and so great distresses, that all have cause enough why they should both sigh to God, and in humble wise call upon him. For though they be free from adversities, yet the guiltiness of their wicked doings, and their innumerable assaults of temptations ought to prick forward the most holy to ask remedy. But in the sacrifice of praise and thanksgiving there can be no interruption without heinous sin, forasmuch as God cesseth not to heap upon diverse men diverse benefits to drive us though we be slack and slow, to thankfulness. Finally so great and so plenteous largesse of his benefits doth in a manner overwhelm us: there are so many and so great miracles of his seen on every side which way soever thou turn thee, that we never want ground and matter of praise and thanksgiving. And, that these things may be somewhat plainlier declared: sith all our hopes and wealth stand in God (which we have before sufficiently proved) that neither we nor all our things can be in prosperity but by his blessing: we must continually commit ourselves & all our things to him. 
Ihon. iiii. xiiii. Esa. thirty &. xxxi. i.i.  Then, whatsoever we purpose, speak, or do, let us purpose, speak, & do under his hand & will, finally under the hope of his help. For, all are pronounced accursed of God, which devise or determine any purposes upon trust of themselves or of any other, which without his will, & without callig upon him do enterprise or attempt to begin any thing. And whereas we have diverse times already said, that he is duly honoured when he is acknowledged the author of all good things: thereupon followeth that all those things are so to be received at his hand, the we yield continual thanks for them: & the there is no other right way for us to use his benefits, which flow and proceed from his liberality to no other end, but the we should be continually busied in confessing his praise & giving of thanks. 
i Timo. iiii. v. Metonymia. Ps. xl. iiii.  For Paul, when he testifieth that they are sanctified by the word & prayer, doth therewithal signify that they are not holy and clean to us without the word and prayer, understanding by the word, faith by figure. Therefore David saith very well, when having received the liberality of the Lord, he declareth that there is given him into his mouth a new song: whereby verily he signifieth that it is a malicious silence, if we pass over any of his benefits without praise: sith he so oft giveth us matter to say good of him, as he doth good to us. As also isaiah setting out the singular grace of God, exhorteth the faithful to a new and unwonted song. 
Esa. two. x. Psal. li. xvii. isaiah. xxxviii. xx jon. xi. x. Psa. cxvi. iii. Psa cvi. x●vii. Psa. cx. xviii.  In which sense David saith in an other place, Lord open thou my lips, & my mouth shall show fourth thy praise. Likewise Ezethias and jonas testify that this shallbe to them the end of their deliverance, to celebrate the goodness of God with songs in the temple. This same Law David prescribeth to all the godly. What shall I repay to the Lord (saith he) for all the things that he hath bestowed upon me? I will take the cup of salvations, and will call upon the name of the Lord. And the same law the church followeth in an other Psalm, Save us our God, that we may confess to thy name and glory in thy praise. Again, He hath looked unto the prayer of the solitary, and he hath not despised their prayers. This shallbe written to the generation that shall follow, & the people created shall praise the Lord, that they may declare his name in him and his praise in Jerusalem. Yea so oft as the faithful beseech God to do for his name's sake: as they profess themselves unworthy to obtain any thing in their own name, so they bind themselves to give thanks, & they promise that this shallbe to them the right use of the bountifulness of God that they shallbe publishers of it. So Osee speaking of the redemption to come of the church, saith: 
Ose. xiiii. iii.  Take away iniquity O God, and lift up good: and we will pay the calves of lips. And the benefits of God do not only claim to themselves the praise of the tongue, but also do naturally procure love. I have loved (saith David) because the Lord hath heard the voice of my prayer. 
Ps. cxvi. i Ps. xviii. i  Again in an other place, rehearsing that helps which he had felt, he saith: I will love thee O God my strength. Neither shall the praises ever please God, which shall not flow out of this sweetness of love. Yea and also we must hold fast this saying of Paul, 
Phil. iiii. vi.  that all prayers are wrongful & faulty to which is not adjoined giving of thanks. For thus he saith, in all prayer & beseeching with thanksgiving, let your petetions be known with God. For, sith testiness, tediousness, impatience, bitterness of grief, and fear do move many in praying to murmur, he commandeth that our affections be so tempered, that the faithful ●re they have obtained the which they desire, should nevertheless cheerfully bless God. If this knot ought to have place in things in a manner contrary, with so much more holy band doth God bind us to sing his praises, so oft as he maketh us to enjoy our requests. But as we have taught that our prayers are hallowed by the intercession of Christ, which otherwise should be unclean: so the Apostle, where he commandeth us to offer a sacrifice of praise by Christ, putteth in mind that we have not a mouth clean enough to praise the name of God, 
Heb. ●iii. xv.  unless the priesthood of Christ become the mean. Whereupon we gather that men have been monstrously bewitched in the papacy, where the greater part marveleth that Christ is called an advocate. This is the cause why Paul commandeth both to pray and to give thanks without cessing: 
i. Tess. v. xiii.  namely for that he willeth that with so great continuing as may be, at every time, in every place, in all matters and businesses, the prayers of all men should be lifted up to God, which may both look for all things at his hand, and yield to him the praise of all things, as he offereth us continual matter to praise and pray.  
But this continual diligence of praying, although it specially concern to the propre & private prayers of every man, yet somewhat also pertaineth to the public prayers of the church. But those can neither be continual, nor ought otherwise to be done than according to the politic order that shall by common consent be agreed upon among all. I grant the same in deed. For therefore certain hours are set and appointed, as indifferent with God, so necessary for the uses of men, that the commodity of all men may be provided for, and all things (according to the saying of Paul) may be comlyly and orderly done in the church. 
i Cor. x●. xl.  But this maketh nothing to the contrary but that every church ought both from time to time to stir up itself to often use of prayers, and when it is admonished by any greater necessity, to be fervent with more earnest endeavour. As for perseruerance which hath a great affinity with continual diligence, there shallbe a fit place to speak of it about the end. Now these make nothing for the much babbling which Christ willed that we should be forbidden. 
Math. vi. seven.  For he forbiddeth not to continue long, nor oft, nor with much affection in prayers, but that we should not trust that we may wring any thing out of God, by dulling his ears with much babbling talk, as if he were to be persuaded after the manner of men. For we know that Hypocrites, because they do not consider that they have to do with God, do no less make a pompous show in their prayers than in a triumph. For, the Pharisee which thanked God that he was not like to other men, without doubt rejoiced at himself in the eyes of men, as if he would by prayer seek to get a fame of holiness. Hereupon came that much babbling▪ which at this day upon a like cause is used in the papacy, while some do vainly spend the time in repeating the same prayers, and other some do set out themselves among the people with a long heap of words. Sith this babbling childishly mocketh God, it is no marvel that it is forbidden out of the church, to the end that nothing should there be used but earnest and proceeding from the bottom of the heart. Of a near kind and like to this corruption is there an other, which Christ condemneth with this: namely the Hypocrites for boasting sake do seek to have many witnesses, & do rather occupy the market place to pray in, than their prayers should want the praise of the world. But whereas we have already showed that this is the mark that prayer shooteth at, that our minds may be carried upward to God, both to confession of praise & to craving of help: thereby we may understand that the chief duties thereof do stand in the mind & the heart, or rather the prayer itself is properly an affection of the inward heart, which is poured fourth and laid open before God the searcher of hearts. Wherefore (as it is already said) the heavenly schoolmaster, when he minded to set out the best rule of praying, 
mat. vi. v.  commanded us to go into our chamber, and there the door being shut to pray to our Father which is in secret, that our Father which is in secret may hear us. For when he hath drawn them away from the example of hypocrites, which with ambitious boasting show of prayers sought the favour of men, he therewithal addeth what is better, namely to enter into our chamber, and there to pray the door being shut. In which words (as I expound them) he willed us to seek solitary being. which may help us to descend and to entre throughely with our whole thought into our heart, promising to the affections of our heart that God shallbe near us whoes temples our bodies ought to be. For he meant not to deny but that it is expedient also to pray in other places: but he showeth that prayer is a certain secret thing, which both is chiefly placed in the soul, and requireth the quiet thereof far from all troubles of cares. Not without cause therefore the lord himself also, when he was disposed to apply himself more earnestly to prayer conveyed himself into some solitary place far from the troublesome company of men: but to teach us by his example that these helps are not to be despised, by which our mind being to slippery of itself is more bend to earnest applying of prayer. But in the mean time even as he in the midst of the multitude of men, abstained not from praying, if occasion at any time so served: so should we in all places where need shallbe, 
●. tim. ●. ●.  lift up pure hands. Finally thus it is to be holden, that whosoever refuseth to pray in the holy assembly of the godly, he knoweth not what it is to pray apart, or in solitariness, or at home. Again, that he that neglecteth to pray alone or privately how diligently soever he haunt public assemblies, doth there make but vain prayers: because he giveth more to the opinion of men than to the secret judgment of God. In the mean time, that the common prayers of the church should not grow into contempt, God in old time garnished them with glorious titles, 
Esa. ●●. 7.  specially where he called the temple the house of prayer. For, by this saying he both taught that the chief part of the worshipping of him is the duty of prayer: and that to the end that the faithful should with one consent exercise themselves in it, the temple was set up as a standard for them. 
Psa. 〈…〉  There was also added a notable promise: There abideth for thee, O God, praise in Zion: & to thee the vow shallbe paid. By which words the Prophet telleth us, that the prayers of the church are never void: because the Lord always ministereth to his people matter to sing upon with joy. But although the shadows of the law are cessed: yet because the Lords will was by this ceremony to nourish among us also the unity of faith, it is no doubt that the same promise belongeth to us, which both Christ hath established with his own mouth, and Paul teacheth that it is of force for ever.  
Now as the Lord by his word commandeth the faithful to use common prayers: so there must be common temples appointed for the using of them: where whoso refuse to communicate their prayer with the people of God, there is no cause why they should abuse this pretence, that they enter into their chamber that they may obey the commandment of the lord. 
Mat. 18. ●●.  For he that promiseth that he will do whatsoever two or three shall ask being gathered together in his name, testifieth that he despiseth not prayers openly made: so that boasting and seeking of glory of men be absent, so that unfeigned & true affection be present which dwelleth in the secret of the heart. If this be the right use of temples (as truly it is) we must again beware that neither (as they have begun in certain ages past to be accounted) we take them for the propre dwelling places of God from whence he may more nearly bend his ear unto 〈◊〉 ●ayne to them I wot not what secret holiness, which may 〈…〉 prayer more holy before God. For sith we ourselves be the 〈◊〉 temples of God, we must pray in ourselves if we will call upon God in his own holy temple. As for that grossness, let us which have a commandment to call upon the Lord in Spirit and truth without difference of place, leave it to the jews or the Gentiles. 
job 4. ●.  There was in deed a temple in old time by the commandment of God for offering of prayers and sacrifices: but that was at such time as the truth lay hid figured under such shadows, which being now lively expressed unto us doth not suffer us to stick in any material temple. Neither was the temple given to the jews themselves with this condition, that they should enclose the presence of God, within the walls thereof, 
Esa. 〈…〉.  but whereby they might be exercised to behold the image of the true temple. Therefore they, which in any wise thought that God dwelleth in temples made with hands, 
Acts. 〈…〉.  were sharply rebuked of Esay and Stephen.  
Here moreover it is more than evident, that neither voice nor song, if they be used in prayer, have any force, or do any whit profit before God, unless they proceed from the deep affection of the heart. But rather they provoke his wrath against us, if they come only from the lips and out of the throat: forasmuch as that is to abuse his holy name, and to make a mockery of his majesty: as we gather out of the words of Esay, which although they extend further, yet pertain also to reprove this fault. 
Esa. 9 ●●. Mat. ●5. ●.  This people (saith he) cometh near to with their mouth and honoureth me with their lips but their heart is far from me: & they have feared me with the commandment and doctrine of men. Therefore behold I will make in this people a miracle great and to be wondered at: For, wisdom shall perish from their wise men, and the prudence of the Elders shall vanish away. Neither yet do we here condemn voice or singing, but rather do highly commend them, so that they accompany the affection of the mind. For so they exercise the mind and hold it intentive in thinking upon God: which as it is slippery and rolling, easily slacketh and is diversly drawn, unless it be stayed with divers helps. Moreover whereas the glory of God ought after a certain manner to shine in all the parts of our body, it specially behoveth that the tongue be applied and avowed to this service both in singing and in speaking, which is properly created to show fourth and display the praise of God. But the chief use of the tongue is in public prayers, which are made in the assembly of the Godly: which tend to this end, that we may all with one common voice, and as it were with one mouth together glorify God, whom we worship with one Spirit and one Faith: and that openly, that all men mutually, every one of his brother, may receive the confession of Faith, to the example whereof they may be both alured and stirred.  
Is for the use singing in churches (that I may touch this also by the way) it is certain that it is not only most ancient: but that it was also in use among the Apostles, 
1. Cor. ●●. 12.  we may gather by these words of Paul. I will sing in Spirit, I will sing also in mind. Again to the Colossians, Teaching and admonishing you, mutually in hymns, psalms, and spiritual songs, singing with grace in your hearts to the Lord. For in the first place he teacheth that we should sing with voice and heart: in the other he commendeth spiritual songs, wherewith the godly do mutually edify themselves. 
confess. lib. 9 cap. 7.  Yet that it was not universal, Augustine testifieth, which reporteth that in the time of Ambrose the church of Milan first began to sing, when while justina the mother of Valentin●an cruelly raged against the true Faith, the people more used watchings than they were wont: and that afterward the other western churches followed. For he had a little before said that this manner came from the Eastern churches. He telleth also in his second book of Retractations that it was in his time received in Africa. One Hilary (saith he) a ruler did in every place wheresoever he could, with malicious blaming rail at the manner which then began to be at Carthage, that the hymns at the altar should be pronounced out of the book of Psalms, either before the oblation, or when that which had been offered was distributed to the people. Him I answered at the commandment of my brethren. And truly if song be tempered to that gravity which becometh the presence of God and Angels, it both procureth dignity and grace to the holy actions, and much availeth to stir up the minds to true affection, and ferventness of praying. But we must diligently beware that our ears be not more heedfully bent to the note, 
Confess. lib x. ca xxxiii.  than our minds to the spiritual sense of the words. With which peril Augustine in a certain place saith that he was so moved, that he sometime wished that the manner which Athanasius kept should be established, which commanded that the reder should sound his words with so small a bowing of his voice, that it should be liker to one that readeth than to one that singeth. But when he remembered how much profit he himself had received by singing, he inclined to the other side. Therefore using this moderation, there is no doubt that it is a most holy and profitable ordinance. As on the other side what songs so ever are framed only to sweetness and delight of the ears, they both become not the majesty of the church, and can not but highly displease God.  
Whereby it also plainly appeareth that common prayers are to be spoken not in Greek among Latin men, nor in Latin among frenchmen or englishmen (as it hath heretofore been each where commonly done) but in the people's mother tongue, which commonly may be understood of the whole assembly: forasmuch as it ought to be done to the edifying of the whole church, which receive no fruit at all of a sound not understanded. But they which have no regard neither of charity nor of humanity, should at least have been somewhat moved with the authority of Paul, 
i Cor. xiiii. xvi.  who's words are nothing doubtful. If thou bless (saith he) in Spirit, how shall he that filleth the place of an unlearned man answer Amen to thy blessing, sith he knoweth not what thou sayest? For thou in deed givest thanks, but the other is not edified. Who therefore can sufficiently wonder at the unbridled licentiousness of the Papists, which, the Apostle so openly crying out against it, fear not to roar out in a strange tongue most babbling prayers, in which they themselves sometime understand not one syllable, nor would have other folks to understand it? But Paul teacheth that we ought to do otherwise. How then? I will pray (saith he) with spirit, I will pray also with mind: I will sing with spirit, I will sing also with mind: signifying by the name of Spirit, the singular gift of tongues, which many being endued with abused it, when they severed it from the mind, that is, from understanding. But this we must altogether think, that it is by no mean possible, neither in public nor in private prayer, but that the tongue without the heart must highly displease God. Moreover we must think that the mind ought to be kindled with ferventness of thought, that it may far surmount all that the tongue may express with utterance. Finally that the tongue is not necessary at all for private prayer, but so far as the inward feeling either is not able to suffice to enkindle itself, or the vehemence of enkindling violently carrieth the work of the tongue with it. For though very good prayers sometime be without voice, yet it oftentimes betideth, that when the affection of the mind is fervent, both the tongue breaketh forth into voice, and the other membres into gesturing without excessive show. Hereupon came the muttering of Hanna, 
i Sam. i xiii.  and such a like thing all the holy ones always feel in themselves, when they burst out into broken and unperfect voices. As for the gestures of the body which are wont to be used in prayer (as kneeling and uncovering of the head) they are exercises by which we endeavour to rise up to a greater reverencing of God.  
Now we must learn not only a more certain rule, but also the very form of praying: namely the same, which the heavenly Father hath taught us by his beloved Son: 
Math. vi. ix.  wherein we may acknowe his unmeasurable goodness and kindness. For beside this he warneth and exhorteth us to seek him in all our necessity, (as children are wont to flee to their father's defence, 
Luc. xii two.  so oft as they be troubled with any distress) because he saw that we did not sufficiently perceive this, how slender our poverty was, what were meet to be asked, & what were for our profit: he provided also for this our ignorance, & what our capacity wanted, he supplied & furnished of his own. For he hath prescribed to us a form wherein he hath as in a Table set our whatsoever we may desire of him, what soever availeth for our profit, & whatsoever is necessary to ask. Of which his gentleness we receive a great fruit of comfort that we understand that we ask no inconvenient thing, no unseeming or unfit thing, finally nothing that is not acceptable to him, sith we ask in a manner after his own mouth. When Plato saw the folly of men in making requests to God, 
Alcil, two. vel de. vo●.  which being granted, it many times befell much to their own hurt: he pronounced that this is the best manner of praying taken out of the old Poet, King jupiter give unto us the best things both when we ask them, and when we do not ask them, but command evil things to be away from us even when we ask them. And verily the heathen man is wise in this, that he judgeth how perilous it is to ask of the Lord that which our own desire moveth us: and therewithal he bewrayeth our unhappy case, 
Rom. viii vi.  that we can not once open our mouths before God without danger, unless the Spirit do instruct us to a right rule of praying. And in so much greater estimation this privilege is worthy to be had of us, sith the only begotten Son of God ministereth words into our mouth which may deliver our mind from all doubting.  
This whether you call it form or rule of praying is made of six petitions. For, the cause why I agree not to them that divide it into seven parts, is this that by putting in this adversative word (But) it seemeth that the Evangelist men to join these two pieces together, as if he had said: 
August. in Enchirid ad Laurent. cap. 116. Chrysos. au●. o● per imperf.  Suffer us not to be oppressed with tentation but rather help our weakness, & deliver us, that we faint not. The old writers also think on our side, so that now that which is in Matthew added in the seventh place, is by way of declaration to be joined to the sixth petition. But although the whole prayer is such that in every part of it regard is specially to be had of the glory of God, yet the three first petitions are peculiarly appointed to God's glory, which alone we ought in them to look unto without any respect (as they say) of our own profit. The other three have care of us, and are properly assigned to ask those things that are for our profit. As when we pray that the name of God be hallowed: because God will prove whether he be loved and honoured of us freely or for hope of reward, we must then think nothing of our own commodity: but his glory must be set before us, which alone we must behold with fixed eyes: and no otherwise ought we to be minded in the other prayers of this sort. And even this turneth to our great profit, that when it is sanctified as we pray, it is also likewise made our sanctification. But our eyes (as it is said) must wink and after a certain manner be blind at such profit, so as they may not once look at it: that if all hope of our private benefit were cut of, yet we should not cease to wish and pray for this sanctification and other things which pertain to the glory of God. 
Exo. xxxii xxxii. Rom. ix. iii.  As it is seen in the examples of Moses and Paul, to whom it was not grievous to turn away their minds and eyes from themselves, & with vehement and inflamed zeal to wish their own destruction that though it were with their own loss they might advance the glory & kingdom of God. On the other side when we pray that our daily bread be given us: although we wish that which is for our own commodity, yet here also we ought chiefly to seek the glory of God, so that we would not ask it unless it might turn to his glory. Now let us come to the declaring of the prayer itself.  Our Father which art in heaven. 
First in the very entry we meet with this which we said before that all prayer ought none otherwise to be offered of us to God than in the name of Christ, as it can by no other name be made acceptable unto him. For sins we call him Father, truly we allege for us the name of Christ. For by what boldness might any man call God, Father? who should burst forth into so great rashness, to take to himself the honour of the Son of God, unless we were adopted the children of grace in Christ? Which being the true Son, is given of him to us to be our brother: that that which he hath proper by nature, 
john. i. xii. i. john. iii. i. Psalm. xxvii. x. Ps. xxvii. x. Esa. lxiii. xvi. two. Tim. two xiii.  may by the benefit of adoption be made ours, if we do with sure faith embrace so great bountifulness. As john saith, that power is given to them which believe in the name of the only begotten Son of God, that they also may be made the children of God. Therforem he both calleth himself our Father, & will be so called of us, by this sweetness of name delivering us from all distrust, sith there can nowhere be found any greater affection of love than in a Father. Therefore he could by no surer example testify his unmeasurable dear love toward us than by this that we are named the sons of God. But his love is so much greater & more excellent toward us than all love of our parents, as he passeth all men in goodness and mercy: that if all the fathers that are in the earth, having shaken of all feeling of fatherly naturalness, would forsake their children, yet he will never fail us, 
Mat. seven. xi. Esa. xlix. xv.  because he can not deny himself. For we have his promise, If you being evil can give good gifts to your children, how much more can your Father which is in heaven? Again in the Prophet, Can a mother forget her children? Though she forget them, yet I will not forget thee. If we be his children: then as a child can not give himself into the tuition of a stranger and foreign man, unless he complain either of the cruelty or poverty of his father: so we can not seek succours from else where than from him alone, unless we reproach him with poverty and want of ability, or with cruelty or to extreme rigorousness.  
Neither let us allege that we are worthily made fearful with conscience of sins, which may make a Father be he never so merciful and kind, daily to be displeased. For if among men the son can with no better advocate plead his cause to his father, & by no better mean get and recover his favour being lost, than if he himself humbly and lowly, acknowledging his fault, do beseech his father's mercy (for then the fatherly bowels can not hide themselves but must be moved at such prayers) what shall that father of mercies do, 
two. Cor. i iii.  and the God of all comfort? shall not he rather hear the tears and groanings of his children entreating for themselves (specially sith he doth call and exhort us to do so) than any other intercessions whatsoever they be: to the succour whereof they do so fearfully flee, not without some show of despair, because they distrust of the kindness and mercifulness of their father? This overflowing plenty of fatherly kindness he depainteth and setteth out unto us in the parable, 
Luc. xu.xx.  where the Father lovingly embraceth the son that had estranged himself from him, that had riotously wasted his substance, that had every way grievously offended against him: and he tarrieth not till he do with words crave pardon, but he himself preventeth him, knoweth him afar of returning, of his own will goeth to meet him, comforteth him, and receiveth him into favour. For, setting out in a man this example of so great gentleness, he minded to teach us how much more plentiful kindness we ought to look for at his hand, who is not only a Father, but also the best and most merciful of all Fathers, howsoever we be unkind, rebellious, and naughty children: so that yet we cast ourselves upon his mercy. And that he might make it to be more assuredly believed, that he is such a Father to us, if we be Christians: he willed not only to be called Father, but also by express name Our father: as if we might thus talk with him, O Father which hast so great natural kindness toward thy children, so great easiness to pardon, we thy children call to thee and pray to thee, being assured and fully persuaded, that thou bearest no other affection to us than fatherly, howsoever we be unworthy of such a Father. But because the small capacities of our heart conceive not so great unmeasurableness of favour, not only Christ is to us a pledge and earnest of our adoption, but also he giveth us the Spirit for witness of the same adoption, 
Gal. iii, vi.  through whom we may with a free and loud voice cry. Abba, Father. So oft therefore as any delay shall with●arde us, let us remember to ask of him, that correcting our fearfulness, he will set before us that Spirit of coragiousnesse to be our guide to pray boldly.  
Whereas we are not so taught that every one should severally call him his own father, but rather that we should all in common together call him Our Father: thereby we are put in mind, how great affection of brotherly love ought to be among us, which are altogether by one same right of mercy and liberality, the children of such a Father, For we all have one common Father, from whom cometh whatsoever good thing may betide unto us: 
Mat. xxiii ix.  there ought to be nothing several among us, which we are not ready with great cheerfulness of mind to communicate one to an other, so much as need requireth. Now if we be so desirous, as we ought to be, to reach our hand and help one to an other, there is nothing wherein we may more profit our brethren, than to commend them to the care and providence of the most good Father, who being well pleased & favouring, nothing at all can be wanted. And verily even this same we own to our Father. For as he that truly & heartily loveth any Father of household, doth also embrace his whole household, with love and good will: likewise what love & affection we bear to this heavenly Father, 
Ephes. i. xxiiii.  we must show toward his people, his household and his inheritance, which he hath so honoured, that he hath called it the fullness of his only begotten Son. Let a christian man therefore frame his prayers by this rule, that they be common, and may comprehend all them that be brethren in Christ with him: and not only those whom he presently seeth and knoweth to be such, but all men that live upon earth: of whom, what God hath determined, it is out of our knowledge: saving that it is no less godly than natural to wish the best to them, and hope the best of them. Howbeit we ought with a certain singular affection to bear a special inclination to them of the household of faith, 
Gal. vi. x.  whom the Apostle hath in every thing peculiarly commended unto us. In a sum, All our prayers ought to be so made, that they have respect to that community which our Lord hath established in his kingdom and his house.  
Yet this withstandeth not, but that we may specially pray both for ourselves and for certain other: so that yet our mind depart not from having an eye to this community, nor once serve from it, but apply all things unto it. For though they be singularly spoken in form, yet because they are directed to that mark, they cease not to be common. All this may be easily understood by a like example. The commandment of God is general, to relieve the need of all poor: and yet they obey this commandment which to this end do help their poverty whom they know or see to be in need, although they pass over many whom they see to be pressed with no less necessity: either because they can not know all, or be not able to help all. After this manner they also do not against the will of God, which having regard unto and thinking upon this common fellowship of the church, do make such particular prayers, by which they do with a common mind in particular words, commend to God themselves or other, whoes necessity God willed to be more nereiy known to them. Howbeit all things are not like in prayer and in bestowing of goods. For, the liberality of giving can not be used but toward them whoes need we have perceived; but with prayers we may help even them that are most strange and most unknown to us, by how great a space of ground soever they be distant from us. This is done by that general form of prayer, wherein all the children of God are contained, among whom they also are. Hereto we may apply that which Paul exhorteth the faithful of his time, 
i Tim. two. viii.  that they lift up every where pure hands without strife: because when he warneth them that strife shutteth the gate against prayers, he willeth them with one mind to lay their petitions in common together.  
It is added, that he is in heaven. Whereupon it is not by and by to be gathered that he is bound fast enclosed and compassed with the circle of heaven, as within certain bars. For Solomon also confesseth that the heavens of heavens can not contain him. 
i Kin. viii xxxvii. Esa. lxvi.i. Act. seven. xlix. et xvii. xxiiii  And he himself faith by the Prophet that heaven is his seat, and the earth his footstool. Whereby verily he signifieth that he is not limited in any certain coast, but is spread abroad throughout all things. But because our mind (such is the grossness of it) could not otherwise conceive his unspeakable glory, it is signified to us by the heaven, than which there can nothing come under our sight more ample or fuller of majesty. Sith therefore wheresoever our senses comprehend any thing, there they use to fasten it: God is set out of all place, that when we will seek him we should be raised up above all sense both of body and soul. Again by this manner of speaking he is lifted up above all chance of corruption and change: finally it is signified that he comprehendeth and contemeth the whole world and governeth it with his power. Wherefore this is all one as if he had been called of infinite greatness or height, of incomprehensible substance, of unmeasurable power, of everlasting immortality. But while we have this, we must lift up our mind hire when God is spoken of, that we dream not any earthly or fleshly thing of him. that we measure him not by our small proportions, nor draw his will to the rule of our affections. And therewithal is to be raised up our affiance in him, by whose providence and power we understand heaven and earth to be governed. Let this be the sum, that under the name of Father is set before us that God which hath in his own image appeared to us, that he may be called upon with assured faith: and that the familiar name of Father is not only applied to stablish affiance, but also availeth to hold fast our minds that they be not drawn to doubtful or feigned Gods, but should from the only begotten son climb up to the only father of Angels and of the church: then, that because his seat is placed in heaven, we are by the governance of the world put in mind that not without cause we come to him which with present care cometh of his own will to meet us. Who so come to God (saith the Apostle) they must first believe that there is a God: 
Hebr. xi. vi.  then, that he is a rewarder to all them that seek him. Both these things Christ affirmeth to be proper to his Father, that our Faith may be stayed in him: then, that we may be certainly persuaded that he is not careless of our safety: because he vouchsafeth even to us to extend his providence. With which introductions Paul prepareth us to pray rightly. For before that he hiddeth our petitions to be opened before God he saith thus, Be ye careful for nothing, 
Philip. iiii. vi.  the Lord is at hand. Whereby appeareth that they doutefully and with perplexity toss their prayers in their mind, which have not this well settled in them, 
Psalm. xxxiii. xviii.  that the eye of God is upon the righteous.  
The first Petition is, That the name of God be hallowed, the need whereof is joined with our great shame. For what is more shameful, than that the glory of God should be partly by our unthankfulness, partly by our maliciousness, darkened: and (so much as in it lieth) by our boldness and furious stubborness, utterly blotted out? Though all the wicked would burst themselves with their wilfulness full of sacrilege, yet the holiness of the name of God gloriously shineth. And not without cause the Prophet crieth out, As thy name O God, so is ●hy praise into all the ends of the earth. 
Psalm. xlviii. xi.  For wheresoever the name of God is known, it can not be but that his strengths, power, goodness, wisdom, righteousness, mercy, and truth must show forth themselves, which may draw us into admiration of him, and stir us up to publish his praise. Scythe therefore the holiness of God is to shamefully taken from him in earth, if we be not able to rescue it, we be at the least commanded to take care of it in our prayers. The sum is, that we wish the honour to be given to God which he is worthy to have, that men never speak or think of him without most high reverence: whereunto is contrary the unholy abusing, which hath always been to common in the world, as at this day also it rangeth abroad. And hereupon cometh the necessity of this petition, which if there lived in us any godliness, though it were but little, ought to have been superfluous. But if the name of God have his holiness safe, when being severed from all other, it breatheth out nothing but glory, here we are commanded not only to pray that God will deliver that holy name from all contempt & dishonour, but also that he will subdue all mankind to the reverence of it. Now whereas God discloseth himself to us partly by doctrine, partly by works, he is no otherwise sanctified of us, than if we give to him in both behalfs that which is his, & so embrace whatsoever shall come from him: and that his severity have no less praise among us than his mercifulness, forasmuch as he hath in the manifold diversity of his works imprinted marks of his glory which may worthily draw out of all tongues a confession of his praise. So shall it come to pass that the Scripture shall have full authority with us, and that no success shall hinder the blessing which God deserveth in the whole course of the governing of the world. Again the petition also tendeth to this purpose, that all ungodliness which defileth this holy name, may be destroyed and taken away: that whatsoever things do darken and diminish this sanctifying, as well slanders as mockings, may be driven away: and when God subdueth all sacrileges, his glory may thereby more and more shine abroad.  
The second petition is, that The Kingdom of God may come: which although it contain no new thing, is yet not without cause severed from the first: because if we consider our own drewsynesse in a thing greatest of all other, it is profitable that the thing which ought of itself to have ben most well known, be with many words oft beaten into us. Therefore after that we have been commanded to pray to God to bring into subjection, and at length utterly to destroy whatsoever spotteth his holy name: now is added a like and in a manner the same request, that his kingdom come. But although we have already set fourth the definition of this kingdom, yet I now briefly rehearse, that God reigneth when men as well with forsaking of themselves as with despising of the world and of the earthly life, do so yield themselves to his righteousness, that they aspire to the heavenly life. Therefore there are two parts of this kingdom: the one, that God correct with the power of his Spirit all corrupt desires of the flesh, which do by multitudes make war against him: the other, that he frame all our senses to the obedience of his government. Therefore none do keep right order in this prayer, but they which begin at themselves, that is to say, that they be cleansed from all corruptions which trouble the quiet state of the kingdom of God, and infect the pureness thereof. Now because the word of God is like a kingly sceptre, we are here commanded to pray that he will subdue the minds and hearts of all men to willing obedience of it. Which is done, when with the secret instinct of his Spirit he uttereth the effectual force of his word, that it may be advanced in such degree as it is worthy. Afterward we must come down to the wicked which do obstinately and with desperate rage resist his authority. God therefore setteth up his kingdom by humbling the whole world: but that in diverse manners: because he tameth the wantonnesses of some, and of other some he breaketh the untamed pride. This is daily to be wished that it be done, that it may please God to gather to himself churches out of all the coasts of the world, to enlarge and encreasce them in number, to enrich them with his gifts, to stablish right order in them: on the other side to overthrow all the enemies of pure doctrine and religion, to scatter abroad their counsels, to cast down their enterprises. Whereby appeareth that the endeavour of daily proceeding is not in vain commanded us: because the matters of men are never in so good case, that filthiness bring shaken away and cleansed, full pureness flourisheth and is in lively force. 
i Cor. xv. xxviii.  But the fullness of it is differred unto the last coming of Christ, when Paul teacheth that God shallbe all in al. And so this prayer ought to withdraw us from all the corruptions of the world, which do sever us from God that his kingdom should not flourish in us, and also to kindle our endeavour to mortify the flesh, finally to instruct us to the bearing of the cross: forasmuch as God will in this wise have his kingdom spread abroad. Neither ought we to take it miscontentedly that the outward man be destroyed, so that the inward man be renewed. For this is the nature of the kingdom of God, when we submit ourselves to the righteousness thereof, to make us partakers of his glory. This is done when brightly setting fourth his light and truth with always new encreasces, whereby the darkness and lies of Satan and his kingdom, may vanish away, be destroyed, and perish, he defendeth them that be his, with the help of his Spirit directeth them to uprightness and strengtheneth them to continuance: but overthroweth the wicked conspiracies of his enemies, shaketh abroad their treasons and deceits, preventeth their malice, and beateth down their stubbornness, till at length he kill Antichrist with the Spirit of his mouth and destroy all ungodliness with the brightness of his coming.  
The third petition is, That the will of God be done in earth as it is in heaven. Which although it hangeth upon his kingdom, and can not be severed from it, is not in vain added severally, for our grossness, which doth not easily or by and by conceive what it is that God reign in the world. It shall therefore be no absurdity if this be taken by way of plainer exposition: that God shall then be king in the world when all things shall submit themselves to his will. Now here is not meant of his secret will, whereby he governeth all things and directeth them to their end. For though Satan and men are troblesomly carried against him yet he can by his incomprehensible counsel not only turn aside their violent motions, but also drive them into order that he may do by them that which he hath purposed. But here is spoken of an other will of God, namely that whereunto answereth willing obedience: and therefore the heaven is by name compared with the earth: because the Angels, as it is said in the Psalm, 
Psal. ciii. xx.  do willingly obey God, and are diligently bend to do his commandments. We are therefore commanded to wish that as in heaven nothing is done but by the beck of God, and the Angels are quietly framed to all uprightness: so the earth, all stubbornness and perverseness being quenched, may be subject to such government. And when we require this, we renounce the desires of our own flesh: because whosoever doth not resign and yield his affections to God, he doth as much as in him lieth set himself against him, forasmuch as nothing cometh out of us but faulty. And we are again by this prayer framed to the forsaking of ourselves, that God may govern us after his will: and not that only, but that he may also create in us new minds and new hearts, our old being brought to nought: that we may feel in ourselves none other motion of desire than a mere consent with his will: summarily that we may will nothing of ourselves, but that his Spirit may govern our hearts, by whom inwardly teaching us we may learn to love those things that please him, and to hate those things that displease him. Whereupon this also followeth, that whatsoever affections fight against his will, he may make them vain and void. Lo here be the first three chief points of this prayer, in ask whereof we ought to have the only glory of God before our eyes, leaving the respect of ourselves, and having no regard to any of our own profit, which although it come hereof largely unto us, yet we ought not here to seek it. But albeit all these things, though we neither think of them, nor wish them, nor ask them, must nevertheless come to pass in their due time, yet we must wish them and require them. And this to do is no small profit for our travail, that we may so testify and profess ourselves to be the servants and children of God, as much as in us lieth endeavouring and being truly and thoroughly given to set fourth his honour, which is due to him being both a Lord and a Father. Whoso therefore do not with affection and zeal of advancing the glory of God, pray that the name of God be hallowed, that his kingdom come, that his will be done: they are not to be accounted among the children and servants of God: and as all these things shallbe done against their wills, so they shall turn to their confusion and destruction.  
Now followeth the second part of the prayer, in which we come down to our own commodities: not that bidding farewell to the glory of God (which as Paul witnesseth, 
i Cor. x, xxxi,  is to be regarded even in meat and drink) we should seek only what is profitable for ourselves: but we have already given warning that there is this difference, that God peculiarly claiming three petitions to himself doth draw us to himself wholly, that he may in this wise prove our godliness. Then he granteth us also to have an eye to our own commodities, but with this condition that we ask nothing for ourselves but to this end that whatsoever benefits he bestoweth upon us, they may set fourth his glory: forasmuch as nothing is more rightful than that we live and die to him. But in this petition we ask of God generally all things which the use of the body needeth under the elements of this world, not only wherewith we may be fed and clothed, but also whatsoever he foreseeth to be profitable for us, that we may eat our bread in peace. By which prayer briefly we yield ourselves into his care, and commit us to his providence, that he may feed, cherish, and preserve us. For the most good Father disdaineth not to receive also our body into his faithful safeguard and keeping, to exercise our Faith in these small things, when we look for all things at his hands even to a crumb of bred and a drop of water. For whereas it is come to pass I wot not how by our iniquity, that we be moved and vexed with greater care of the flesh than of the soul: many which dare trust to God for their soul, are yet careful for their flesh, are yet in doubt what they shall eat, and wherewith they shallbe clothed: and if they have not plenty of wine, wheat, and oil aforehand, they tremble for fear. So much more do we esteem the shadow of this life which lasteth but a moment, than that everlasting immortality. But whoso trusting to God have once cast away the carefulness for the provision of the flesh, do also by and by look for salvation and everlasting life at his hand, which are greater things. It is therefore no small exercise of Faith, to hope for those things of God, which otherwise do so much hold us in care: and we have not smally profited, when we have put of this unbelievingness which s●●cketh fall within the bones almost of all men. As for that which some do here teach of transubstantiall bred, it seemeth but smally to agree with the meaning of Christ: yea but if we did not even in this frail life give to God the office of a nourishing Father, our prayer should be unperfect. The reason which they bring is to much profane: that it is not meet that the children of God, which ought to be spiritual, should not only cast their mind to earthly cares, but also wrap God therein with them. As though his blessing & fatherly favour doth not also appear in the sustenance of our life, or as though it were written in vain that godliness hath promises not only of the life to come, but also of this present life. But although the forgiveness of sins is of much greater value than the sustenances of the body yet Christ hath set the inferior thing in the first place, 
i Timo. iiii. viij.  to the intent to lift us up by degrees to that other two petitions which do properly belong to the heavenly life, wherein he had regard to our grossness. We are commanded to ask Our bread, that we should be content with the quantity which our heavenly Father vouchsafeth to give to us, and should not seek for gain by unlawful crafty means. In the mean time we must learn that it is made Ours by title of gift, 
Leu. xxvi ix.  because neither our diligence, nor our travail, nor our hands (as it is said in Moses) do by themselves get us any thing, unless the blessing of God be present: yea the plenty of bred should nothing at all profit us, unless it were by God turned into nourishment. And therefore this liberality of God is no less necessary for the rich than for the poor: because having their cellars & their barns full, they should yet faint for dryness and emptiness, unless they did by his grace enjoy their bread. The word This day, or Every day as it is in the other Evangelist, and also the adjective Daily, do bridle the to much greediness of frail things, wherewith we are wont to burn out of measure, and whereunto are joined other evils: sith if we have plentiful abundance, we do gloriously pour it out upon pleasure, delights, boasting, and other kinds of riotous excess. Therefore we are commanded to ask only so much as is enough for our necessity, and as it were from day to day, with this affiance that when our heavenly Father hath fed us this day, he will also not fail us to morrow. Therefore how great plenty of things so ever do flow unto us, yea when our barns be stuffed and our cellars full: yet we ought always to ask our daily bred: because we must certainly believe that all substance is nothing, but in so much as the Lord doth by pouring out of his blessing with continual encreasce make it fruitful: and that the very same substance that is in our hand, is not our own, but insomuch as he doth every hour give us a portion and grant us the use of it. 
Deu. viii. iii. Math. iiii iiii.  This whereas the pride of men doth most hardly suffer itself to be persuaded: the Lord testifieth that he hath showed a singular example thereof for all ages, when he fed his people with Manna in the wilderness, to teach us that man liveth not in bred only, but rather in the word that cometh out of his mouth. Whereby is declared, that it is his power alone by which our life and strengths are sustained, although he do minister it unto us under bodily instruments. As he is wont also to teach us by the contrary example, when he so oft as he will, 
Leu. xxvi xxvi.  breaketh the strength and (as he calleth it) the staff of bred, that men eating may pine with hunger, and drinking may be dried up with thirst. But whoso not being contented with daily bred, but with unbridled greediness are gaping for endless store, or whoso being full with their abundance, and careless by reason of the heap of their richesses, do nevertheless sue to God with this prayer, they do nothing else but mock him. For, the first sort of such men ask that which they would not obtain, yea that which they most of all abhor, that is, to have only daily bred, and so much as in them lieth they dissemblingly hide from God the affection of their covetousness: whereas true prayer ought to pour out before him the very whole mind itself, and whatsoever inwardly lieth hidden. But the other sort do ask that which they look not for at his hand, namely that which they think that they have with themselves. In this that it is called Ours the bountifulness of God (as we have said) so much more appeareth, which maketh that ours that is by no right due to us. Yet that exposition is not to be rejected which I have also touched, that by our bread is meant that which is earned with rightful and harmless travail, and not gotten with deceits and extorcious: because that is alway Other men's which we get to ourselves with any ill doing. Whereas we pray that it be given us, thereby is signified that it is the only and free gift of God, from whence soever it come to us, yea when it shall most of all seem to be begotten by our own policy and travail, and earned with our own hands: forasmuch as it cometh to pass by his only blessing, that our labours prosper well.  
Now followeth, forgive us our debts: in which petition and the next following, Christ hath briefly contained whatsoever maketh for the heavenly life: 
jer. xxxi. xxxiii. &. xxxiii. viii.  as in these two parts above standeth the spiritual covenant which GOD hath made for the salvation of his church, I will write my laws in their hearts, and I will be merciful to their iniquity. Here Christ beginneth the forgiveness in sins: after this, he will by and by adjoin the second grace, that God defend us with the power of his, Spirit, and sustain us with his help, that we may stand unovercome against all temptations. And sins he calleth debts, because we are dett bound to pay the penalty of them, and were by no means able to satisfy it, unless we were acquitted by this forgiveness. Which pardon is of his free mercy, when he himself liberally wipeth out these debts, taking no payment of us, but with his own mercy satisfying himself in Christ, 
Rom. iii. xxix.  which hath once given himself for recompense. Therefore whoso trust that God shallbe satisfied by their own or other men's merits, and that with such satisfactions the forgiveness of sins is recompensed and redeemed, they have no part of communicating of this free forgiveness: and when they call upon GOD in this manner, they do nothing but subscribe to their own accusation, yea and seal their own condemnation with their own witness. For they confess themselves debtors, unless they be acquitted by the benefit of forgiveness, which yet they do not receive, but rather refuse, when they thrust unto God their own merits and satisfactions. For, so they do not beseech his mercy, but do appeal to his judgment. As for them that dream of a perfection in themselves, which taketh away need to crave pardon, let them have such disciples whom the itching of their ears driveth to errors: so that it be certain that so many disciples as they get, are taken away from Christ: forasmuch as he instructing all to confess their guiltiness, receiveth none but sinners: not for that he cherisheth sins with flatterings, but because he knew that the faithful are never thoroughly unclothed of the vices of their flesh, but that they always remain subject to the judgment of God. It is in deed to be wished, yea and to be earnestly endeavoured, that we having performed all the parts of our duty may truly rejoice before God that we are clean from all spot: but forasmuch as it pleaseth God by little and little to make again his image in us, that there alway remaineth some infection in our flesh, the remedy ought not to have been despised. If Christ by the authority given to him of his Father, commandeth us throughout the whole course of our life, to i'll to craving of pardon of our guiltiness who shallbe able to suffer these new masters, which go about with this imagined ghost of perfect innocency to dasel the eyes of the simple, 
i joh. i. ●.  to make them to trust that they may be made free from all fault● Which, as John witnesseth, is nothing else but to make God a liar. And withal one work these lewd men by cancilling one article do fear in sunder and by that mean do weaken from the very foundation the whole covenant of God, wherein we have showed that our salvation is contained: so as they be not only robbers of God, because they sever those things so conjoined, but also wicked & cruel because they overwhelm poor souls with despair: and traitors to themselves and other, that be like them, because they bring themselves into a slothfulness directly contrary to the mercy of God. But whereas some object, that in wishing the coming of the kingdom of God, we do also ask the putting away of sin: that is to childish, because in the first table of this prayer is set forth unto us most high perfection, but in this part is set fourth our weakness. So these two things do fitly agree together, that in a spring toward the mark we despise not the remedies which our necessity requireth. Finally we pray that we may be forgiven as we ourselves do forgive our dettors, that is, as we do forgive and pardon all of whomsoever we have been in any thing offended, either unjustly handled in deed, or reproachfully used in word. Not that it lieth in us to pardon the guiltiness of the fault and offence, which pertaineth to God alone: but this is our forgiving, of our own willingness to lay away out of our mind wrath, 
Esa. xliii. xxix.  hatred, and desire of revengement, and with voluntary forgetfulness to tread under foot the remembrance of injuries. Wherefore we may not ask forgiveness of sins at the hand of God, if we do not also forgive their offences toward us which either do or have done us wrong. But if we keep any hatreds in our hearts, and purpose any revengements and imagine by what occasion we may hurt, yea and if we do not endeavour to come into favour again with our enemies, and to deserve well of them with all kind of friendly doings, and to win them unto us: we do by this prayer beseech God that he do not forgive us. For we require that he grant to us the same forgiveness which we grant to other. But this is to pray that he grant it not to us, unless we grant it to them. Whoso therefore be such, what do they obtain by their prayer but a more grievous judgement? Last of all it is to be noted, that this condition that he forgive us as we forgive our dettors, is not herefore added for that we deserve his forgiveness by the forgiveness which we grant to other, as if that cause of forgiveness to us were there expressed: but by this word partly the Lords will was to comfort the weakness of our Faith, for he added this as a sign whereby we may be assured that he hath as surely granted to us forgiveness of our sins, as we surely know in our conscience that we have granted thesame to other, if our mind be void and cleansed of all hatred, envy & revengement and partly by this as it were by a mark, he wipeth them out of the number of his children that they may not be bold to call upon him as their Father, which being headlong hasty to revenge, and hardily entreated to pardon, do use stiffly continuing enmites, and do cherish in themselves the same displeasure toward other which they pray to be turned from themselves. Which is also in Luke expressly spoken in the words of Christ.  
The sixth petition (as we have said) answereth to the promise of engraving the law of God in our hearts. But because we do not without continual warrfare and hard and great strivings obey to God, we do here pray to be furnished with such weapons and defended with such succour, that we may be able to get the victory: whereby we are warned that we stand in need not only of the grace of the Spirit, which may soften, how, and direct our hearts to the obedience of God, but also of his help, whereby he may make us unuicible against both all the traitorous entrappinges and violent conflicts of Satan. But now of temptations there are many and diverse sorts. For, both the perverse thoughts of mind provoking us to trespassing against the law, 
jam. i. two. &. xiiii. Mat. iiii. i &. ii●  which either our own lust doth minister unto us, or the devil stirreth up, are temptations: and also those things which of their own nature are not evil, yet by the craft of the devil are made temptations, when they are so set before our eyes, that by the occasion of them we be drawn away or do serve from God. And these temptations are either on the right hand or on the left. On the right hand, as richesses, power, honours, which commonly do with their glistering and show of good so dasel the sight of men, 
two. Thesa. three v.  and catch them with the baited hook of their flatterings, that being entrapped with such deceits, or drunk with such sweetness, they may forget their God. On the left hand, as poverty, reproaches, despisinges, troubles, and such other: that they being grieved with the bitterness and hardness thereof may be utterly discouraged, cast away Faith and hope, and finally be altogether estranged from God. To these temptations of both sorts, which fight with us either being kindled in us by our own lust, or being set against us by the craft of Satan, we pray to our heavenly Father that he suffer us not to yield. But rather that he uphold us and raise us up with his hand, that being strong by his strength, we may stand fast against all the assaults of the malicious enemy, whatsoever thoughts he put into our mind: then, that whatsoever is set before us on either side, we may turn it to good, that we neither be puffed up with prosperity, nor thrown down with adversity. Neither yet do we here require that we may feel no temptations at all, with which we have great need to be stirred up, pricked, and pinched, least by to much rest we grow dull. For not in vain did David wish to be tempted: 
Psa. xxvi. two. Goe xxii.i. Deu. viii. two. &. xii●. iii  and not without cause the Lord daily tempteth his elect, chastising them by shame, poverty, trouble, and other kinds of cross. But God tempteth after one manner and Satan after an other: Satan, to destroy, damn, confound and throw down headlong: but God, that by proving them that be his he may have a trial of their unfainednesse, and by exercising them may confirm their strength, to mortify, purge by fire, and sear their flesh, which unless it were in this wise restrained, would wax wanton and would wildly outrage above measure. 
i Cor. x. xiii.  Moreover Satan assaileth men unarmed and unready, that he may oppress them unware: God even with tempting worketh the effect, that they which be his may patiently bear whatsoever he sendeth upon them. By the name of the Evil, whether we understand the Devil or sin, it maketh little matter. 
two. Pet. ii.ix. i Pet. v. viii.  Satan in deed himself is the enemy that lieth in wait for our life: but with sin he is armed to destroy us. This therefore is our request, that we may not be overcome or overwhelmed with any temptations, but may by the power of the Lord stand strong against all contrary powers wherewith we are assailed: which is, not to yield us vanquished to temptations, that being received into his keeping and charge, and being safe by his protection we may endure unovercome over sin, death, the gates of hell, and the whole kingdom of the devil: which is to be delivered from evil. Where it is also to be diligently marked, that it is above our strength to match with the devil so great a warrior, and to bear his force and violence. Otherwise we should but vainly or as it were in mockage ask that which we had already in ourselves. Surely, they which prepare them to such a battle with trust of themselves, do not sufficiently understand with how fierce and well armed an enemy they have to do. Now we pray to be delivered from his power, as out of the mouth of a mad and raging Lion, whereas we should be torn in pieces with his teeth and paws, and swallowed with his throat, unless the Lord do deliver us out of the midst of death: 
Psalm. lx. xiiii.  yet therewithal knowing this that if the Lord shall stand by us, and fight for us when we are overthrown, we shall in his strength show strength. Let other trust as they list to their own abilities and strengths of free will, which they think that they have of themselves: but let it suffice ve the we stand and are strong by the only strength of God. But this prayer containeth more than at the first sight it beareth in show. For if the Spirit of God be our strength to fight out our combat with Satan, we shall not be able to get the victory until we being filled with that Spirit shall have put of all the weakness of our flesh. When therefore we pray to be delivered from Satan and the devil, we pray to be from time to time enriched with new increases of the grace of God▪ till being fully stuffed with them we may triumph over all evil. It seemeth hard and rough to some, that we crave of God that he lead us not into tetation, forasmuch as it is contrary to his nature to tempt, as james witnesseth. But this question is already partly assoiled, where we said that our own lust is properly the cause of all the temptations wherewith we are overcome, 
James. i. xiii.  and therefore worthily beareth the blame thereof. Nether doth james mean any thing else, but that the faults are without cause & wrongfully laid upon God, which we are driven to impute to ourselves, because we know ourselves in our conscience qyltye of them. But this withstandeth not but that God may when it pleaseth him make us bond to Satan, cast us away into a reprobate sense, and to filthy lusts, & so lead us into tentation by his judgment which is righteous in deed but yet oftentimes secret: forasmuch as the cause of it is often hid from men, which is yet certainly known with him. Whereupon is gathered that this is no unfit manner of speaking, if we be persuaded that he doth not without cause so oft threaten, that when the reprobate shallbe stricken with blindness and hardening of heart, these shallbe sure tokens of his vengeance.  
These three petitions, wherewith we do peculiarly commend us & our things to God, do evidently show this which we have before said, that the pr●yers of Christians ought to be common & to tend to the common edifying of the church▪ & to the increase of the communion of the faithful. For there doth not every man pray to have any thing privately given, but all in common together do pray for Our bread, for forgiveness of sins, that we may not be led into tentation, the we may be delivered from evil. There is furthermore adjoined a cause why we have both so great boldness to ask, & so great trust to obtain: which although it be not in the latin copies, yet it agreeth more fitly in this place than that it should seem worthy to be omitted, namely that his is the kingdom, & the power & the glory for ever. This is the perfect & quiet rest of our soul. For if our prayers were to be commended to God by their own worthiness, who should be so bold, as once to open his mouth before him? Now howsoever we be most miserable, howsoever most unworthy of all men, howsoever void of all commendation yet we shall never want cause to pray, & never be destitute of confidence: forasmuch as our father can not have his kingdom, power, & glory taken away from him. At the end is added Amen▪ whereby is expressed our ferventness of desire to obtain those things that we have asked of God, & our hope is confirmed that all such things are already obtained & shall surely be given us because they are promised of God, which can not deceive. And this agreeth with that manner of prayer which we have here before rehearsed. Do it Lord for thy name's sake, not for our sakes or our righteousness: whereby the holy ones do not only express the end of their prayers, but also confess that they are unworthy to obtain unless God fetch the cause from himself▪ and that their trust to speed cometh of the only nature of God.  
Thus have we whatsoever we ought yea or in any wise may ask of God, 
Mat. xvii. v.  set fourth in this form and as it were a rule of praying taught by the best schoolmaster Christ, whom the Lord hath set over us to be our teacher, 
Esa. xi.ii.  and whom alone he hath willed to be hearkened unto. For he both always hath been his eternal wisdom, and being made man is given to men the Angel of great counsel. And this prayer is in all points so fully perfect, that whatsoever foreign or strange thing is added which can not be referred to it, it is ungodly and unworthy to be allowed of God. For in this sum he hath set forth, what is meet for him, 
See Augustine. Of prayer to Proba.  what is pleasing to him, what is necessary for us, finally what he will grant. Wherefore who so dare go further, and to ask any thing of God beside these, first they will add of their own to the wisdom of God (which can not be done without mad blasphemy) than they hold not themselves under the will of God, but despising it do with greediness wander further: finally they shall never obtain any thing, forasmuch as they pray without faith. And there is no doubt that all such prayers are made without faith, because here wanteth the word of God, 
De fuga in perse● cut.  upon which unless faith be grounded, it can in no wise stand. But they which forsaking the masters rule, do follow their own desires, are not only without the word of God, but also so much as they be able with their whole endeavour, are against it. Therefore Tertullian no less fitly than truly hath called this a lawful prayer, secretly signifying that all other are lawless and unlawful.  
We would not have these things so taken as though we were so bound with this form of prayer, that we may not change a word or a syllable. For there are each-where red many prayers in the Scriptures. far differing from this in words, yet written by the same Spirit, and which are at this day profitable to be used of us. Many are continually put into the mouths of the faithful by the same Spirit, which in likeness of words do not so much agree. This only is our meaning in so teaching, that no man should seek, look for, or ask any other thing at all than that which is summarily comprehended in this prayer, and which though it moste differ in words yet differeth not in sense. Like as it is certain that all the prayers which are found in the Scriptures, and which do come out of godly hearts, are applied to this, so verily none can any where be found, which may match, much less pass, the perfectness of this prayer. Here is nothing left out, that might be thought upon to the praises of God, nothing that ought to come into the mind of man for his own profits: and the same so fully that all hope is worthily taken away from all men to attempt to make any better. In a sum, let us remember that this is the doctrine of the wisdom of God, which hath taught what he willed, and willed what was needful.  
But although we have above said, that we ought always to breath upward with minds lifted up to God, and pray without ceasing: yet forasmuch as such is our weakness, as needeth to be upholden with many helps: such is our dullness, as needeth to be pricked forward with many spurs: it is good that every one of us appoint to himself privately certain hours which may not pass away without prayer, and which may have the whole affections of our mind thoroughly busied to that purpose: as, when we rise in the morning, before that we go to our days work when we sit down to meat, when we have been fed by the blessing of God, when we take us to rest. Only let this not be a superstitious observing of hours, by which, as paying a task to God, we may think ourselves discharged for the other hours: but a training of our weake●s, whereby it may so be exercised & from time to time stirred up. Specially we ought carefully to look that so oft as either we ourselves are in distress, or we see other to be in distress with any hardness of adversity, we run straight way to him, not with feet but with hearts: then, that we suffer not any prosperity of our own or other men's, to pass but that we testify that we acknowledge it to be his with praise and thanksgiving. Finally, this is diligently to be observed in all prayer, that we go not about to bind God to certain circumstances, nor to appoint to him, what he shall do, at what time, in what place, and in what manner: as by this prayer we are taught to make to him no law, nor to appoint to him any condition, but to leave to his will that those things which he will do he may do in what manner, at what time, and in what place it pleaseth him. Wherefore ere we make any prayer for ourselves, we first pray that his will be done: where we do already submit our will to his: with which when it is restrained as with a bridle put upon it, it may not presume to bring God into rule, but make him the judge and governor of all her desires.  
If we do with minds framed to this obedience, suffer ourselves to be ruled with the laws of God's Providence, we shall easily learn to continue in prayer, and with longing desires patiently to wait for the Lord: being assured that although he appear not, yet he is always present with us, and will when he seeth his time declare how not deaf ears he gave to the prayers which in the eyes of men seemed to be despised. And this shallbe a most present comfort, that we faint not and fall down by despair, if at any time God do not answer at our first requests. Like as they are wont to do, which while they are carried with their sudden heat, do so call upon God, that if he come not to them at their first brunts and bring them present help, they by and by imagine him to be angry and hatefully bend against them, and casting away all hope of obtaining do cease to call upon him. But rather differing our hope with a well tempered evenness of mind, let us go forward in that perseverance which is so much commended to us in Scriptures. For in the Psalms we may oftentimes see how David and other faithful men, when they seem in a manner wearied with praying, did beat the air, because they threw away their words to God that heard them not, and yet they cease not from praying: because the word of God hath not his full authority manteined, unless the credit thereof be set above all successes of things. Moreover let us not tempt God and provoke him against us being wearied with our importunacy, which many use to do, which do nothing but indent with God upon a certain condition, and bind him to the laws of their covenanting as though he were servant to their desires: which if he do not presently obey, they disdain, they chafe, they carp against him, they murmur, they turmoil. Therefore to such oftentimes in his furor he being angry granteth that, which to other in his mercy he being favourable denieth. An example hereof are the children of Israel, 
Num. xi. xviii.  for whom it had been better not to have been heard of the Lord, than with flesh to eat up his wrath.  
But if yet at length after long looking for it our sense do not perceive what we have prevailed with praying, and feeleth no fruit thereof: yet our faith shall assure us of that, which can not be perceived by sense, namely that we have obtained that which was expedient for us, forasmuch as the Lord doth so oft and so certainly take upon him that he will have care of our griefs, after that they have been once laid in his bosom. And so he will make us to possess abundance in poverty, comfort in affliction. For howsoever all other things do fail us, yet God will never fail us, which suffereth the waiting and patience of them that be his to be disappointed. He alone shall suffice us in steed of all things: forasmuch as he containeth in himself all good things, which he shall one day disclose unto us at the day of judgement when he shall plainly shew● forth his kingdom. Beside this although God grant to us, yet he doth not always answer according to the express form of our request, but holding us after outward seeming in suspense, yet by a mean unknown he showeth that our prayers were not vain. 
i. john u.iu.  This is meant by the words of john, If we know that he heareth us when we ask any thing of him, we know that we have the petitions which we ask of him. This is meant by the words of john. If we know, that he heareth us, when we ask any thing of him. This seemeth a weak superfluousness of words: but it is a singularly profitable declaration, namely that God even when he doth not follow our desires, is yet gentle and favourable to our prayers, that the hope which resteth upon his word may never disappoint us. But with this patience the faithful do so far need to be sustained, that they should not long stand unless they did stay upon it. For the Lord doth by not light trailles prove them that be his, and not tenderly doth exercise them: but oftentimes driveth them into the greatest extremities, and when they are driven thither he suffereth them long to stick fast in the mire, ere he give them any taste of his sweetness: and, 
i Sam. two vi.  as Hanna saith, he slayeth, and quickeneth: he leadeth down to the hells, and bringeth back again. What could they here dou but be discouraged, and fall headlong into despair: unless when they are in distress and desolate & already half dead, this thought did raise them up, that God doth look upon them, and that there shall be at hand an end of their evils? But howsoever they stand fast upon the assuredness of that hope, they cease not in the mean time to pray: because if there be not in prayer a steadfastness of continuance, we nothing prevail with praying.   

¶ The. xxi. Chapter. Of the eternal Election, whereby God hath predestinate some to salvation, and other some to destruction.  
BUt now whereas the covenant of life is not equally preached to all men, and with them to whom it is preached it doth not either equally or continually find like place: in this diversity the wondrous depth of the judgement of God appeareth. For neither is it any doubt but that this diversity also serveth the free choice of God's eternal election. If it be evident that it is wrought by the will of God that salvation is freely offered to some, & other some are debarred from coming to it: here by & by arise great and hard questions which can not otherwise be discussed, than if the godly minds have that certainly established which they ought to hold concerning election and Predestination. This is (as many think) a cumbersome question: because they think nothing to be less reasonable than of the common multitude of men some to before ordained to salvation, other some to destruction. But how they wrongfully encumber themselves, shall afterward be evident by the framing of the matter together. Beside that in the very same darkness which maketh men afraid, not only the profytablenesse of this doctrine but also the most sweet fruit showeth forth itself. We shall never be clearly persuaded as we ought to be, that our salvation floweth out of the fountain of the free mercy of God, till his eternal election be known to us, which by this comparison brightly setteth forth the grace of God, that he doth not without difference adopt all into the hope of salvation, but giveth to some that which he denieth to other. Now much the ignorance of this principle diminisheth of the glory of God, how much it withdraweth from true humility, it is plain to see. But Paul denieth that that which is so necessary to be known, is possible to be known, unless God leaving altogether the respect of works do chose them whom he hath determined with himself. In this time (saith he) the remnants were saved according to free election. If by Grace, than not of works: forasmuch as Grace should then not be grace. 
Rom. xi.u.  If of works, than not of Grace: forasmuch as work should now not be work. If we must be brought back to the beginning of election, that it may be certain that salvation cometh to us from no otherwhere than from the mere liberality of God: they which will have this principle quenched, do niggardly so much as in them lieth darken that which ought gloriously and with full mouth to have been published, and they pluck up the very root of humility. Paul, where the salvation of the remnant of the people is ascribed to free election, clearly testifieth that only than it is known that God doth by his mere good pleasure save whom he will, and not render reward which can not be done. They which shut the gates, that none may be bold to come to the tasting of this doctrine, do no less wrong to men than to God: because neither shall any other thing suffice to humble us as we ought to be, neither shall we otherwise feel from our heart how much we are bound to God. Neither yet is there any otherwhere the upholding stay of sound affiance, as Christ himself teacheth, which to deliver us from all fear, & to make us unvanquishable among so many dangers, ambushes, and deadly battles, promiseth that whatsoever he hath received of his Father to keep, 
john. ●. xxv.  shall be safe. Whereof we gather that they shall with continual trembling be miserable, whosoever they be that know not themselves to be the proper possession of God: and therefore that they do very ill provide both for themselves and for all the faithful, which in being blind at these three profits which we have touched, would wish the whole foundation of our salvation to be quite taken from among us. Moreover hereby the church appeareth unto us, 
Serm. in cant. 76.  which otherwise (as Bernard rightly teacheth) were not possible to be found, nor to be known among creatures: because both ways in marvelous wise it lieth hidden within the bosom of blessed Predestination, and within the Mass of miserable damnation. But ere I entre into the matter itself, I must before hand in two sorts speak to two sorts of men. That the entrenting of predestination, whereas of itself it is somewhat cumbersome, is made very doubtful yea and dangerous, the curiousness of men is the cause: which ran by no stops be restrained from wandering into forbidden compasses, and climbing up an high: which, if it may, will leave to God no secret which it will not search and turn over. Into this boldness and importunacy forasmuch as we commonly see many to run headlong, and among those that are otherwise not evil men: here is fit occasion to warn them what is in this behalf the due measure of their duty. First therefore let them remember, that when they inquire upon Predestination, they pierce into the secret closerts of the wisdom of God: wherinto if any man do carelessly and boldly break in, he shall both not attain wherewith to satisfy his curiousness, and he shall enter into a maze whereof he shall find no way to get out again. For neither is it meet that man should freely search those things which God hath willed to be hidden in himself, and to turn over from very eternity the height of wisdom, which he willed to be honoured and not to be conceived, that by it also he mought be marvelous unto us. Those secrets of his will which he hath determined to be opened unto us, he hath disclosed in his word: and he hath determined, so far as he foresaw to pertain to us and to be profitable for us.  
We are come (saith Augustine) into the way of Faith, let us steadfastly hold it. 
Homily joh. ●5. I●h. viii. xxvi.  It bringeth into the Kings chamber, in which all the treasures of knowledge and wisdom are hidden. For, the Lord himself Christ did not envy his excellent and most chosen disciples, when he said, I have many things to be said to you, but ye can not bear them now. We must walk, we must profit, we must encreasce, that our hearts may be able to conceive those things which now we can not conceive. If the last day find us profiting, there we shall learn that which here we could not. If this thought be of force with us, that the word of the Lord is the only way, that may lead us to search whatsoever is lawful to be learned of him: that it is the only light, which may give us light to see whatsoever we ought to see of him: it shall easily hold back and restrain us from all rashness. For we shall know that so soon as we be gone out of the bounds of the word, we run out of the way, and in darkness, in which race we must needs oftentimes stray, slip, and stumble. First therefore let this be before our eyes, that to covet any other knowledge of Predestination than that which is set forth by the word of God, is a point of no less madness than if a man have a will to go by an unpassable way, or to see in darkness. Neither let us be ashamed, to be ignorant of somewhat in it wherein there is some learned ignorance. But rather let us willingly abstain from the searching of that Knowledge, whereof the excessive coveting is both foolish and perilous, yea and deadly. But if the wantonness of wit provoke us, it shallbe profitable alway to set this against it, whereby it may be beaten back, that as to much of honey is not good, so the searching of glory doth not turn unto glory to the curious. 
Pro. xxv. xxvii.  For there is good cause why we should be frayed away from that boldness, which can do nothing but throw us down headlong into ruin.  
There be other which when they have a will to remedy this evil, do command all mention of Predestination to be in a manner buried, at the least they teach men to flee from every manner of questioning thereof as from a rock. Although the moderation of these men be herein worthily to be praised, that they judge that mysteries should be tasted of with such sobriety: yet because they descend to much beneath the mean, they little prevail with the wit of man, which doth not lightly suffer itself to be restrained. Therefore, that in this behalf also we may keep a right end, we must return to the word of the Lord, in which we have a sure rule of understanding. For, the Scripture is the school of the Holy ghost, in which as nothing is left out which is both necessary & profitable to be known, so nothing is taught but that which is behoveful to learn. Whatsoever therefore is uttered in the Scripture concerning Predestination, we must beware that we debar not the faithful from it, lest we should seem either enviously to defraud them of the benefit of their God, or to blame and accuse the Holy ghost who hath published those things, which it is in any wise profitable to be suppressed. Let us (I say) give leave to a christian man, to open his mind and his ears to all the sayings of God which are directed to him, so that it be done with this temperance, that so soon as the Lord hath closed his holy mouth, he may also forclose to himself all the way to inquire further. This shall be the best bound of sobriety, if not only in learning we always follow the Lord going before us, 
Pro. xxu.ii.  but also when he maketh an end of teaching, we cease to will to learn. Neither is the danger which they fear of so great importance, that we ought therefore to turn away our minds from the oracles of God. Notable is the saying of Solomon, that the glory of God is to conceal a word. But sith both godliness and common reason teacheth that this is not generally meant of every thing, we must seek a difference, least brutish ignorance should please us under colour of modesty and sobriety. 
Deu. xxix▪ xxix.  That difference is in few words plainly set out by Moses: To the Lord our God (saith he) belong his secrets: b●t to us and to our children he hath disclosed these things. For we see how he commendeth to the people the study of the doctrine of the law, only by reason of the decree of God, because it pleased God to publish it▪ and how he withholdeth the people within those bounds, by this only reason because it is not lawful for mortal men to thrust themselves into the secrets of God.  
Profane men (I grant) do in the matter of Predestination suddenly catch hold of somewhat which they may carp, or cavil, or bark, or scoff at. But if their waywardness do fray us away from it, the chief articles of the faith must be kept secret, of which there is almost none which they or such as they be do leave untouched with blasphemy. A froward wit will no less proudly outrage when he heareth that in the essence of God there are three persons, than if he hear that God foresaw what should become of man when he created him. Neither will they abstain from laughing, when they shall understand that there is little more than five thousand years passed sins the creation of the world: for they will ask why the power of God was so long idle and asleape. Finally there can be nothing brought forth, which they will not scoff at. For the restraining of these sacrileges, must we hold our peace of the Godhead of the Son, and of the Holy ghost? or must we pass over in silence the creation of the world? Yea but the truth of God is both in this behalf and every where mighti●r than that it need to fear the evil speaking of the wicked: 
Cap. ●●. v●que ad 10.  as Augustine strongly maintaineth in his work of the good of Perseverance. For we see that the false Apostles could not by defaming and sclandering the true Doctrine of Paul, make him to be ashamed of it. But whereas they say that this whole disputation is perilous also for godly minds, 
De bono persever. cap. 14.  because it maketh against exhortations, because it shaketh faith because it troubleth the heart itself: this is vain Augustine sticketh not to confess that for these causes he was wont to be blamed, for that he did to freely preach Predestination: but, as he had in readiness wherewithal, he largely confuteth them. But we, because many and divers absurdities are thrust into this place, had rather to reserve every one to be wiped away in place fit for it. Only this I desire generally to obtain of them, that those things which the Lord hath laid up in secret, we may not search: those things which he hath brought openly abroad, me may not neglect: lest either on the one part we be condemned of vain curiosity, or on the other part, of unthankfulness. For, 
Lib. ● de Gen. ad. lite●.  this also is very well said of Augustine, that we may safely follow the Scripture, which as with a motherly pace goeth stoupyngly, lest it should forsake our weakness. But who so are so aware and so fearful that they would have Predestination to be buried, lest it should trouble weak souls: with what colour, I beseech you, will they cover their arrogance, when they indirectly accuse God of foolish unadvisedness, as though he foresaw not the danger, which they think themselves to have wisely met with? Who soever therefore travaileth to bring the doctrine of Predestination into misliking, he openly saith evil of God: as though somewhat had unadvisedly slipped from him which is hurtful to the church.  
Predestination, whereby God adopteth some into the hope of life, & judgeth some to eternal death, no man that would be accounted godly dare simply deny: But they wrap it up with many cavillations, specially they which make foreknowledge the cause of it. We in deed do say that they be both in God, but we say that the one is wrongfully made subject to the other. When we give foreknowledge to God, we mean that all things always have been and perpetually do remain under his eyes, so that to his knowledge there is nothing to come or pas●e, but all things are present, and so present that he doth not imagine only by conceived forms (as those things are present to us, whereof our mind holdeth fast the remembrance) but he truly beholdeth and seeth them as set before him. And this foreknowledge extendeth to the whole compass of the world and to all creatures. Predestination we call the eternal decree of God, whereby he had it determined with himself what he willed to become of every man. For all are not created to like estate: but to some, eternal life, and to some, eternal damnation is foreappointed. Therefore as every man is created to the one or other end, so we say that he is predestinate either to life or to death. But this predestination God hath not only testified in every several person, but hath showed an example thereof in the whole issue of Abraham, whereby might plainly appear that it lieth in his will what shall be the estate of every nation. When the highest divided the nations, and severed the children of Adam, 
Deuter. xxxii. viii.  his part was the people of Israel, the cord of his inheritance. The separation is before the eyes of all men: in the person of Abraham as in a dry stock one people is peculiarly chosen, all other being refused: but the cause appeareth not, saving that Moses, to cut of all occasion of gloryeng from posterity, teacheth that they excel only by the free love of God. For he assigneth this to be the cause of their deliverance, 
Deu. iiii. xxxvii.  for that God loved the Fathers, and chose their seed after them. More plainly in an other chapter: He was pleased in you to choose you, not because you passed other nations in number, 
Deu. seven. viii.  but because he loved you. The same admonition is often repeated with him, Behold, to the Lord thy God belongeth the heaven, 
Deu. x. xiiii.  the earth, and whatsoever things are in it: and he hath pleased himself only in your Fathers, and hath loved them, and hath chosen you their seed. Again in an other place sanctification is commanded them, 
Deu xxiii v.  because they are chosen to be a peculiar people. And again in an other place, Love is affirmed to be the cause of protection. Which also the faithful do declare with one voice, saying: He hath chosen for us our inheritance, 
Psa. xlvii v.  the glory of jacob, whom he hath loved. For they do all impute to free love all the gifts wherewith they were garnished of God: not only because they knew that they themselves had obtained them by no deservings, but also that even the holy Patriarch was not endued with such virtue, that he could purchase to himself and his posterity so great a prerogative of honour. And, the more strongly to tread down all pride, he upbraided them that they have deserved no And, the more strongly to tread down all pride, he upbraided them that they have deserved no such thing, forasmuch as they are a stubborn & hard necked people. 
Deu. ix. v●  And oftentimes the Prophets do hatefully and as by way of reproach cast the jews in the teeth with this election, because they had foully departed from it. Whatsoever it be, now let them come fourth which will bind the election of God either to the worthiness of men, or to the merits of works. When they see one nation to be preferred before all other, and when they hear that God was led with no respect to be more favourably bend to a few and unnoble, yea and forward and disobedient men: will they quarrel with him, because his will was to show such an example of mercy? But they shall neither with their prattling voices hinder his work, nor with throwing stones of taunts into heaven shall hit or hurt his righteousness, but rather they shall fall back upon their own heads. Moreover the Israelites are called back to this principle of the free covenant, when either thanks are to be given to God, or their hope to be raised up against the time to come. He made us, and not we ourselves (saith the Prophet) his people and the sheep of his pastures. The negative is not superfluous, which is added to exclude us, that they may know that of all the good things wherewith they excel, God is not only the author, but fetched the cause thereof from himself, because there was nothing in them worthy of so great honour. Also he biddeth them to be contented with the mere good pleasure of God, in these words, 
Ps. cv. vi  The seed of Abraham are his servants: the children of jacob, his elect. And after that he hath rehearsed the continual benefits of God as fruits of the election, at length he concludeth, that he dealt so liberally because he remembered his covenant. With which doctrine agreeth the song of the whole church, 
Ps. xliiii. iiii.  Thy right hand and the light of thy countenance gave the land to our Fathers, because thou wast pleased in them. But it is to be noted, that where mention is made of the land, it is a visible sign of the secret severing wherein the adoption is contained. To the same thankfulness David in an other place exhorteth the people, 
Ps. xxxiii xii.  saying. Blessed is the nation whoes God the Lord is, the people which he hath chosen for an inheritance to himself. And Samuel encourageth them to good hope, saying, The Lord will not forsake you, 
i. Samu. xx. xxii.  for his own great names sake, because it pleased him to create you for a people to himself. Likewise David when his faith is assailed, armeth himself to fight, saying, Blessed is he whom thou haste chosen, 
Ps. lxu.u.  he shall dwell in thy courts. But forasmuch as the election hidden in GOD was established as well by the first deliverance as by the second, 
Esa. xiiii i.  and other mean benefits: in isaiah the word of Electing is transferred to this. God shall have mercy on jacob, and he shall yet choose out of Israel: because he signifying the time to come, sayeth that the gathering together of the remnant of the people which he seemed to have forsaken, shallbe a sign of the stable and steadfast election, which once seemed to have been fallen away. When also it is said in an other place, I have chosen thee and have not cast thee away: 
Esa. xii. ix.  he setteth out the continual course of the notable liberality of his fatherly good will. And yet more plainly the Angel sayeth in zachary, 
zach. two. xii  GOD shall yet choose jerusalem: as though in hardly chasting it, he had rejected it: or a● though the exile were an interrupting of the election: which yet remaineth inviolable, although the signs thereof do not always appear.  
There is to be added a second degree more narrowly restrained, or in which was seen a more special grace of God: when of the same kindred of Abraham God refused some, and other some by nourishing them in the church he showed that he retained among his children. Ishmael had at the beginning obtained equal degree with his brother Isaac, because the spiritual covenant had been no less sealed in him by the sign of Circumcision. He is cut of: and then, Esay: at the last an innumerable multitude and almost Israel. In Isaac was the seed called: the same calling endured in jacob. A like example God showed in rejecting Saul: which thing is also gloriously set fourth in the Psalm, He hath put back the tribe of joseph, 
Psalm. lxxviii. lxix.  and the tribe of Ephraim he hath not chosen, but he hath chosen the tribe of juda. Which the holy history diverse times repeateth, that the wonderful secret of the grace may the better appear in this change. Ishmael, Esau, and such other, (I grant) fell from the adoption by their own fault and guiltiness: because there was a condition adjoined, that they should faithfully keep the covenant of God, which they falsely broke. But this was yet a singular benefit of God, that he vouchsafed to prefer them above the other Gentiles: 
Psa. xlvii xx.  as it is said in the Psalm, He hath not so done to other nations, nor hath opened his judgements to them. But here I have not without cause said that there be two degrees to be noted: because now in the choosing of the whole nation GOD showed that he is in his own mere liberality bound to no laws: but he is free, so that equal portion of grace is not to be required at his hand: the unequality whereof showeth that it is truly of free gift. Therefore Malachi amplifieth the unthankfulness of Israel, because they being not only chosen out of all mankind, but also severed out of a holy house to be a peculiar people, do unfaithfully and wickedly despise GOD so beneficial a Father. 
Mal. i two.  Was not Esau the brother of jacob? (saith he) and yet jacob I loved, but Esau I hated. For, GOD taketh it for confessed, that when either of them was borne of a holy Father, and successor of the covenant, finally a branch of the holy root: now the children of jacob were more than commonly bond, which were taken into that dignity. But when, Esau the first begotten being refused, their Father which was by nature inferior was made the heir, he proveth them doblely unthankful, and complaineth that they were not holden with that double bond.  
Although it be already sufficiently evident, that GOD doth by his secret counsel freely chose whom he will, rejecting other, yet his free election is hitherto but half showed, till we come to all particular persons, to whom GOD not only offereth salvation, but so assigneth it, that the certainty of the effect thereof is not in suspense or doubtful. For, these are accounted in that only seed, whereof Paul maketh mention. For although the adoption was left in the hand of Abraham, yet because many of his posterity were cut of as rotten members: that the election may be effectual and truly steadfast, we must needs ascend to the head, in whom the heavenly Father hath bound together his elect one with one other, and hath knit them to himself with a knot impossible to be loosed. So in the adoption of the kindred of Abraham, shined the liberal favour of God, which he denied to other men: yet in the members of Christ, appeareth a much more excellent strength of grace, because they being graffed into their head do never fall away from salvation. Therefore Paul doth fitly reason out of the place of Malachi which I even now alleged: that where God with making a covenant of eternal life calleth any people to himself, there is in part a special manner of election, that he doth not choose all effectually with common grace. Whereas it is said, I have loved jacob, this pertaineth to the whole issue of the Patriarch, which the Prophet there setteth in comparison against the posterity of Esau. Yet this withstandeth not but that in the person of one man was seat fourth to us an example of the election which can not slip away but must come to the mark that it tendeth to. These Paul doth not vainly note to be called remnants: because experience teacheth that of a great multitude many slide and vanish away, so that oftentimes there remaineth but a small portion. But why the general election of a people is not always firm and steadfast, there is a reason offering itself in readiness: because with whom GOD covenanteth, he doth not by and by give to them the Spirit of regeneration, by the power whereof they may continue in the covenant to the end: but the outward changing without the inward effectualness of grace, which might be of force to hold them in, is a certain mean thing between the forsaking of whole mankind, and the election of a small number of the godly. The whole people of Israel was called the inheritance of GOD, of whom yet there were many strangers. But because GOD had not for nothing made covenant with them that he would be their Father and redeemer, he rather hath respect to his own free favour than to the unfaithful falling away of many: by whom also his truth was not abolished: because where he reserved any remnant, it appeared that his calling was without repentance. For whereas GOD did from time to time choose unto himself a church rather out of the children of Abraham, than out of the profane nations, he had regard to his covenant, which being broken of the whole multitude he restrained to a few, that it should not utterly fall away. Finally the common adoption of the seed of Abraham was a certain visible image of a greater benefit, which God hath vouchsafed to grant to few out of many. This is the reason why Paul so diligently putteth difference between the children of Abraham according to the flesh, and his spiritual children which were called after the example of Isaac. Not that it was a vain and unfruitful thing simply to be the child of Abraham (which might not be said without dishonour of the covenant) but because the unchangeable counsel of GOD, whereby he hath predestinate whom he would, is by itself effectual only to this later sort unto salvation. But I warn the readers that they bring not a foreconceived judgment on either side, till it appear by the places of Scripture brought fourth what is to be thought. That therefore which the Scripture clearly showeth, we say that God by eternal and unchangeable counsel hath once appointed whom in time to come he would take to salvation, and on the other side whom he would condemn to destruction. This counsel as touching the elect, we say to be grounded upon his free mercy without any respect of the worthiness of man: but whom he appointeth to damnation, to them by his judgment which is in deed just and irreprehensible but also incomprehensible, the entry of life is forclosed. Now in the elect we set vocation, to be the testimony of Election: & then justification to be an other sign of the manifest showing of it, till they come to glory wherein is the fulfilling of it. But as by vocation and election God maketh his elect: so by shutting out the reprobate either from the knowledge of his name or from the sanctification of his Spirit, he doth as it were by these marks open what judgement abideth for them. I will here pass over many feigned inventions, which foolish men have forged to overthrow predestination. For they need no confutation, which so soon as they are brought fourth do largely bewray their own falseness. I will tarry only upon those, which either are in controversy among the learned, or which may bring any hardiness to the simple, or which ungodliness with fair seeming show pretendeth, to scoff at the righteousness of God.   

¶ The xxii Chapter. A confirmation of this doctrine by testimonies of the Scripture.  
ALL these things which we have set are not without controversy among many, specially the free election of the faithful: which yet can not be weakened. For the common sort do think that God, as he foreseeth that every man's deservings shallbe, so maketh difference between men: that therefore whom he foreknoweth that they shallbe not unworthy of his grace, them he adopteth into place of children: and whoes nature's he espieth that they will be bend to wickedness and ungodliness, them he appointeth to the damnation of death. So by cloaking it with the veil of foreknowledge they do not only darken election, but feign that it hath beginning from else where. And this opinion received of the common sort is not the opinion of the common sort alone: for in all ages it hath had great maintainers. Which I do plainly confess, to the intent that no man should trust that it shall much hurt our cause if their names be objected against us. For, the truth of God herein is more certain, than that it may be shaken: more clear, than that it may be darkened with the authority of men. But some other neither exercised in the Scripture, nor worthy of any voice, do rail at this doctrine with greater maliciousness, than that their froward pride ought to be suffered. Because God choosing some after his own will, leaveth other some, they pick a quarrel against him. But if the thing itself be known for true, what shall they prevail with brawling against God? We teach nothing but that which is approved by experience, that it was always at liberty for God to bestow his grace to whom he will. I will not inquire whereby the posterity of Abraham excelled other, but by that vouchesaving, whereof there is found no cause ellswhere than in God. Let them answer why they be men rather than oxen or asses. When it was in the hand of God to make them dogs, he fashioned them after his own image. Will they give leave to brute beasts to quarrel with God for their estate, as though the difference were unrighteous? Truly it is no more righteous, that they should enjoy the prerogative which they have obtained by no deservings, than for God diversly to deal abroad his benefits according to the measure of his own judgment. If they skip over to persons, where the inequality is more hateful to them, at the least at the example of Christ they ought to be afraid to prate so boldly of so high a mystery. He is conceived of the seed of David, a mortal man: by what virtues will they say that he deserved to be in the very womb made the head of Angels, the only begotten son of GOD, the image and glory of the Father, the light, righteousness, and salvation of the world? 
De corrept. &. great. ad. valent. cap. 15. De bono perseve cap. ut. De. ver. apost. sermo. viii. Ephe. i. iiii.  This thing Augustine wisely noted, that in the very head of the church is a most clear mirror of free election, lest it should trouble us in the members: and that he was not by righteously living made the son of God, but that he had so great honour freely given him, that he might afterward make other partakers of his gifts. Here if any man ask why other were not the same that he was, or why all we are so far distant from him, why all we be corrupt and he pureness: such a man shall bewray not only his madness but therewithal also his shamelessness. But if they go forward to labour to take from GOD the free power to choose and refuse, let them also take away that which is given to Christ. Now it is worth the travail to consider what the Scripture pronounceth of every one. Paul verily, when he teacheth that we were chosen in Christ, taketh away all respect of our own worthiness. For it is all one as if he had said: because in the whole seed of Adam the heavenvly father found nothing worthy of his election, he turned his eyes unto his Christ, to those as it were members out of his body them whom he would take into the fellowship of life. Let this reason then be of force among the faithful, that we were therefore adopted in Christ into the heavenly inheritance, because in ourselves we were not able to receive so great excellence. Which also he toucheth in an other place, when he exhorteth the Colossians to giving of thanks, 
Col. l. xii  for this that they were by God made fit to be partakers of the estate of the holy. If election go before this grace of God, that we be made fit to obtain the glory of the life to come: what shall God himself now find in us, whereby he may be moved to elect us? 
Ephe i iiii.  My meaning shall yet be more openly expressed by an other saying of his. He hath chosen us (sayeth he) ere the fundations of the world were laid, according to the good pleasure of his will, that we might be holy, and unspotted, and unreprovable in his sight: where he setteth the good pleasure of God against all our deservings whatsoever they be.  
That the proof may be more strong, it is worth the labour to note all the parts of that place, which being coupled together do leave no doubt. Where he nameth the elect, it is no doubt that he speaketh to the faithful, as he also by and by afterward affirmeth. Wherefore they do with to fowl a gloze abuse that name, which wrist it to the age where in the Gospel was first published. Where he saith that they were elect before the beginning of the world, he taketh away all respect of worthiness. For, what reason of difference is there between them which yet were not, and those which afterward should in Adam be equal? Now if they be elect in Christ, it followeth that not only every man is severed without himself, but also one of them from an other, forasmuch as we see that not all are the members of Christ. That which is added, that they were elect that they might be holy, plainly confuteth the error which deriveth election from foreknowledge, forasmuch as Paul crieth out against it and saith that whatsoever virtue appeareth in men, it is the effect of election. Now if a higher cause be sought, Paul answereth, that God hath so predestinate, yea and that according to the good pleasure of his will. In which words he overthroweth whatsoever means of their election men do imagine in themselves. For he also teacheth that whatsoever things God giveth toward spiritual life, they flow out of this one fountain, because God hath chosen whom he would, and ere they were borne he had severally laid up for them the grace which he vouchsafed to give them.  
But wheresoever this pleasure of God reigneth, there no works come to be considered. He doth not here in deed pursue the comparison of contraries, but it is to be understanded such as he himself declareth. 
two. Timo. i.ix.  He hath called us (saith he) with a holy calling, not according to our works, but according to his purpose and the grace which is given us of Christ before the times of the world. And we have already showed that all doubt is taken away in this which followeth, that we might be holy and unspotted. For if thou say, because he foresaw that we should be holy, therefore he chose us, thou shalt pervert the order of Paul. Thus therefore thou mayest safely gather. If he chose us that we might be holy: then he chose us, not because he foresaw that we would be such. For these two things are contrary the one to the other: that the godly have it of election that they be holy, and that they come to it by mean of works. Neither is their cavillation here any thing worth to which they commonly flee, that the Lord doth not render the grace of election to any works going before, but yet granteth it to works to come. For when it is said that the faithful were chosen, that they might be holy: therewithal is signified that the holiness which was to come in them took beginning at election. And how shall this saying agree together, that those things which are derived from election gave cause to election? The same thing which he said he seemeth afterward to confirm more strongly, where he saith, According to the purpose of his will which he had purposed in himself. 
Eph. i.u.  For, to say that God purposed in himself, is as much in effect as if it had been said, that without himself he considered nothing whereof he had any regard in decreing. Therefore he by & by addeth, that the whole sum of our election tendeth to this end, that we should be to the praise of the grace of God. Truly the grace of God deserveth not to be praised alone in our election, unless our election be free. But free it shall not be, if God in electing his, do consider what shallbe the works of every one. Therefore we find that the which Christ said to his disciples, hath place universally among all the faithful, Ye have not chosen me, 
john xv. xvi.  but I have chosen you. Where he not only excludeth deservings past, but also signifieth that they had nothing in themselves why they should be chosen, if he had not prevented them then with his mercy. Like as this saying of Paul is also to be understood: Who first gave to him, 
Rom. xi. xxxv.  and shall receive recompense? For he meaneth to show that the goodness of God so preventeth men, that it findeth nothing in them neither past nor to come, whereby he may be won to be favourable to them.  
Now to the Romans, where he fetcheth this question further of, and followeth it more largely, 
Ro. ix.vi.  he denieth that all they are Israelites, which are issued of Israel: because although by right of inheritance they were all blessed, yet the succession did not equally pass to them al. The beginning of this disputation proceeded of the pride and deceitful glorying of the jewish people. For when they claimed to themselves the name of the church, they would have the credit of the Gospel to hang upon their will: as the Papists at this day would gladly with this feigned colour thrust themselves into the place of God. Paul, although he grant that the offspring of Abraham is holy by reason of the covenant, yet affirmeth that the most part of them are strangers in it: and that not only because they swerve out of kind, so that of lawful children they become bastards, but because the special election of God standeth above and reigneth in the highest top, which alone maketh the adoption thereof sure. If their own godliness established some in the hope of salvation, and their own falling away alone disherited other some: Paul verily should both fond and unconveniently lift up the readers even to the secret election. Now if the will of of God (the cause whereof neither appeareth nor is to be sought without himself) maketh the one sort differing from the other, so that not all the children of Israel be true Israelites, it is vainly feigned that every man's estate hath beginning in himself. Then he further followeth the matter under the example of jacob and E●au. For when they both were the sons of Abraham, both together enclosed in one mother's womb, it was a monsterlyke change that the honour of first birth was removed to jacob, by which change Paul affirmeth that there was testified the election of the one and the reprobation of the other. The original and cause of it is inquired, which the Teachers of foreknowledge will have to be set out in the virtues, and vices of men. For this is an easy short way with them, that God showed in the person of jacob, that he chooseth the worthy of his grace: and in the person of Esau, he refuseth them whom he foreseeth to be unworthy. Thus they say boldly. But what sayeth Paul? when they were not yet borne, and had not done any good or evil, that according to election the purpose of GOD might abide: 
Ro. ix. x●  not of works, but of him that calleth it is said, The elder shall serve the younger: as it is written, jacob I have loved, but Esau I have hated. If foreknowledge were of any force in this difference of the brethren, then verily mention were unfitly made of the tyme. Let us grant that jacob was chosen, because he had worthiness gotten by works to come: to what purpose should Paul say that he was not yet borne? And this now should be unadvisedly added, that he had yet done no good: because this shallbe a ready answer, that nothing is hidden from God, and that so the godliness of jacob was present before him. If works do win grace, they should then worthily have had their price before that jacob was borne as if he had been grown to full age. But the Apostle goeth forward in undoing this knot, and teacheth that the adoption of jacob was not made of works, but of the calling of God. In works he enterlaceth not the time to come or time past: & then he directly setteth them against the calling of God, meaning by stablishing of the one expressly to overthrow the other: as if he had said that it is to be considered what hath pleased God, not what men have brought of themselves. Last of all it is certain that by the words of Election and Purpose, all causes whatsoever men are wont to feign ellswhere than in the secret counsel of God, are quite removed from this matter.  
What colour will they bring to darken these things, who in election assign some place to works either passed or to come? For this is utterly to mock out that which the Apostle affirmeth, that the difference of the brethren hangeth not upon any consideration of works, but upon the mere calling of God: because it was put between them when they were not yet borne. Neither had he been ignorant of this their subtlety, if it had had any soundness in it: but because he very well knew, that God can foresee no goodness in man, but that which he hath first determined by the benefit of his election to give him: he fleeth not to that unorderly order, to set good works before the cause of themselves. Thus have we by the words of the Apostle that the salvation of the faithful is founded upon the will of the only election of God: and that the same favour is not gotten by works, but cometh of free calling. We have also as it were an image of that thing set before us. Esau and jacob are brethren, issuing both of one the same parents, enclosed yet both in one womb, not yet brought out into the world. In them all things are equal, yet of them the judgment of God is diverse. For he taketh the one, and forsaketh the other. There was nothing but the only first birth, by right whereof the one excelled the other. But this also being passed over, that thing is given to the younger which is denied to the elder. Yea and in other also God seemeth always as of set purpose to have despised first birth, to cut of from the flesh all matter of gloryeng. Refusing Ishmael, he cast his mind to Isaac. Plucking back Manasse, he more honoured Ephraim.  
If any man interrupt me with saying that we must not by these inferior & small benefits determine of the sum of the life to come, that he which hath been advanced to the honour of first birth, should therefore be reckoned to be adopted into the inheritance of heaven: (for there be some which spare not Paul himself, as though in alleging these testimonies he had wrested the Scripture to a strange sense.) I answer as I have done herebefore, that the Apostle nether slipped by unadvisedness, nor wilfully abused the testimonies of the Scripture. But he saw (which they can not abide to consider) that God minded by an earthly sign to declare the spiritual election of jacob, which otherwise was hidden in his inaccessible throne. For unless we refer the first birth granted to him unto the world to come, it should be a vain and fond form of blessing whereby he obtained nothing but manifold miseries, discommoties, grefefull banishment, and many bitterness of sorrow and cares. Therefore when Paul saw without doubting, that God by outward blessing testified the blessing which he had in his kingdom prepared spiritual and never decayeng for his servant: he doubted not for proof of this spiritual blessing, to fetch an argument from that outward blessing. This also we must remember that to the land of Canaan was adjoined the pledge of the heavenly dwelling: so that it ought not at all to be doubted that jacob was graffed with the Angels into the body of Christ that he might be partaker of the same life. jacob therefore is chosen, when Esau is rejected: 
Rom. ix. xv.  and by the Predestination of God is made different from him from whom he differed not in any deseruyng. If you ask a cause, the Apostle rendereth this, because it is said to Moses, I will have mercy upon whom I will have mercy: and I will vouchsafe to grant mercy to whom soever I will vouchsafe to grant mercy. And what, I beseech you, meaneth this? verily, the Lord himself most plainly pronounceth that men have in themselves no cause why he should do good to them, but he fetcheth the cause from his own mercy only: and therefore that the salvation of his is his own work. When God setteth thy salvation in himself alone, why wilt thou descend to thyself? When he appointeth to thee his mercy alone, why wilt thou run to thine own deservings? When he holdeth thy thought wholly in his merciefulnesse alone, why wilt thou turn part to the beholding of thine own works? Therefore we must needs come to that lesser people, which Paul in an other place saith to have been foreknown to God: 
Rom. xi.ii.  not in such sort as these men imagine, to foreknow out of an idle watchtoure the things that he worketh not: 
Act. two. xxiii.  but in such sense as it is oft red. For truly when Peter saith in Luke, the Christ was by the determined counsel & foreknowledge of God appointed to death, he doth not bring God as a looker on but the author of our salvation. 
i Pet. i two  So the same Peter also, where he saith that the faithful to whom he wrote were chosen according to the foreknowledge of God, properly expresseth that secret Predestination whereby God hath marked for his children whom he would. And the word Purpose, which he joineth for a divers word, expressing all one thing, forasmuch as it doth everywhere signify a steadfast determination as they commonly call it, undoubtedly teacheth that God when he is author of our salvation goeth not out of himself. In which sense he saith in the same Chapter, that Christ was the lamb foreknown before the creation of the world. For what is more fond or trifling, than to say that God from on high did stand looking whence salvation should come to mankind? Therefore in Paul the foreknown people is as much as a small portion mingled with the multitude which falsely pretendeth the name of God. 
two. Tim. i● xij.  In an other place also Paul to beat down their boasting which being but covered with a visor, do take upon themselves the thief pre-eminence among the godly before the world, saith that God knoweth who be his. Finally by that saying Paul pointeth unto us two sorts of people: the one, of the whole kindred of Abraham: the other, severally chosen out of it, and which being laid up under the eyes of God is hidden from the sight of men. And it is no doubt that he took this out of Moses, which affirmeth that God will be merciful to whom he will (although he there spoke of the elect people, whoes estate in outward seeming was equal) as if he should have said, that in the common adoption is included with him a special grace toward some, as it were a more holy treasure: and that the common covenant withstandeth not but that the same small numbered may be exempt in degree: and he willing to make himself the free disposer and ruler of this thing, precisely denieth that he will be merciefull to one rather than to an other, for any other reason, but for that it so pleaseth him: because when mercy cometh to him that seeketh it, though he in deed suffer not a denial, yet he either preventeth or partly getteth to himself the favour whereof God claimeth to himself the praise.  
Now let the sovereign judge and master pronounce of the whole matter. When he saw so great hardness in his hearers, that he did in a manner waste his words without fruit among the multitude: to remedy this offence, he crieth out, Whatsoever my Father giveth me, it shall come to me. For this is the will of my Father, that whatsoever my Father hath given me, 
john. vi. xxxvii.  I shall not lose any thing of it. Note that the beginning is taken at the Father's gift, that we may be delivered into the faithful keeping and defence of Christ. Here some man peradventure will turn a circle about, and will take exception, saying that they only are accounted in the proper possession of the Father, whoes yielding hath been voluntary by Faith. But Christ standeth only upon that point, that although the fallings away of great multitudes do shake the whole world, yet the counsel of God shallbe steadfast and stand faster than the heavens themselves, that his election may never fail. They are said to have been the elect of the Father, before that he gave to them his only begotten Son. They ask whether it were by nature: yea rather, them which were strangers he made his own by drawing them to him. There is a greatee clearness in the words of Christ, than can by shifting be covered with any darkness. 
john. vi. ●l●iii.  No man (saith he) can come to me, unless my Father draw him. But who so hath heard and learned of my Father, he cometh to me. If all generally without difference should bow their knee before Christ, than the election were common: but now in the fewness of the believers appeareth a manifest diversity. Therefore after that Christ had affirmed that the disciples which were given him, were the peculiar possession of God the Father, within a little after he added, 
Ioh xvii.  I pray not for the world, but for those whom thou hast given me, because they are thine. Whereby is proved that the whole world belongeth not to the Creator of it, saving that grace delivereth a few from the wrath of God, and from eternal death, which otherwise should have perished: but the world itself is left in his own destruction to which it was appointed. In the mean time although Christ put himself mean between, yet he claimeth to himself the power of choosing in common with the Father. 
joh. xiii. ●viii. john. xu.xix.  I speak not (saith he) of all: I know whom I have chosen. If any man ask from whence he hath chosen them, he answereth in an other place, Out of the world, which he excludeth out of his prayers when he commendeth his disciples to his Father. This is to be holden, that when he affirmeth that he knoweth whom he hath chosen, there is signified some special sort in the general kind of men: then, that the same special sort is made to differ not by the quality of their own virtues, but by the heavenly decree. Whereupon followeth that many excel by their own force or diligence, when Christ maketh himself the author of election. For when in an other place he reckoneth judas among the elect, whereas he was a devil, this is referred only to the office of apostleship: which although it be a clear mirror of the favour of God (as Paul so oftentimes acknowledgeth in his own person,) yet it containeth not in itself the hope of eternal salvation. judas therefore, when he did unfaithfully bear the office of an Apostle, might be worse than the devil: but of those whom Christ hath once graffed into his body, he will suffer none to perish: because in preserving their salvation he will perform that which he hath promised, that is, he will stretch forth the power of God which is greater than all. For whereas he saith in all other place, Father, of those whom thou haste given me, I have lost none but the son of perdition: 
john x. xxviii.  although it be an abusive speech by figure, yet it hath no doubtful meaning. The sum is, that God maketh them his children by free adoption whom he will have to be his children: and that the inward cause thereof is in himself: because he is content with his own secret good pleasure.  
But Ambrose, Origene, and Jerome thought that God distributeth his grace among men, 
Retract. lib. 1. cap. 2. Epist. ad Si●. ●●  as he foreseeth that every man will use it well: Yea and Augustine was once in the same opinion. But when he had better profited in Knowledge of the Scripture, he not only revoked it as evidently false, but also strongly confuted it: yea & after his revoking of it, in reproving the Pelagians for that they continued in the same error, sayeth: Who can not marvel that the Apostle knew not this most subtle sense? For when he had set out a thing to be wondered at of these brethren, while they were not yet borne, and afterward objected a question against himself, saying; what then? Is there unjustice with God? Here was fit place for him to answer, that God foresaw the merits of them both: yet he sayeth not this, but fleeth to the judgements and mercy of God. 
Homil. in joh. ●  And in an other place, when he had taken away all merits before election, Here (saith he) is confuted their vain reasoning which defend the foreknowledge of God against the grace of GOD, and therefore say that we are chosen before the making of the world, because God foreknew that we would be good, 
job. xv. xvi.  not that he himself would make us good. He sayeth not this, which saith, Ye have not chosen me, but I have chosen you. For if he had therefore chosen us, because he foreknew that we would be good: he should therewithal also have forknowen that we we would choose him: and so forth as followeth to that effect. Let the testimony of Augustine be of force among them that willingly rest in the authority of the Fathers. How be it Augustine suffereth not himself to be severed from the rest: but by clear testimonies showeth that this disagreement is false with the maylyce whereof the Pelagians burdened him. 
De praed. sanct. ca  For in the xix chapter of his book of the Predestination of Saints, he allegeth out of Ambrose, Christ calleth whom he hath mercy on. Again, If he had willed, of the undevout he might have made devout. But God calleth whom he vouchsafeth: and whom he will he maketh religious. If I listed to knit together a whole volume out of Augustine, I could readily show to the readers that I need no other words but his: but I will not load them with tediousness. But go to, let us imagine that they speak not at all: but let us give heed to the matter itself. A hard question was moved, whether God did righteously in this that he vouchsafed to grant his grace but to some: Of which question Paul might have uncumbered himself with one word if he had alleged the respect of works. Why therefore doth he it not, but rather continueth on a discourse which abideth in the same hardness? Why, but because he ought not? For the Holy ghost which spoke by his mouth, had not the disease of forgetfulness. Therefore without any circumstances he answereth, that God therefore favoureth his elect, because he will: therefore hath mercy, because he will. For this Oracle of God, I will have mercy upon whom I will have mercy, 
Ex. xxxiii xv.  and I will show mercy to whom I will show mercy, is as much in effect as if it had been said, that God is moved to mercy by no other reason but because he will have mercy. Therefore this saying of Augustine remaineth true, that the grace of God doth not find, men fit to be chosen, but maketh them.  
Neither do we any thing pass upon that subtlety of Thomas, that the foreknowing of deservings, is not in deed the cause of predestination on the behalf of the act of him that doth predestinate, 
In●. Deu. Tract. 25. quest. 23.  but on our behalf it may after a certain manner be so called, that is, according to the particular weighing of Predestination: as when it is said that God predestinateth glory to man by deservings, because he hath decreed to give to him grace by which he may deserve glory. For sith the Lord will in election have us to look unto nothing but his mere goodness, if any man shall covet here to see any more, it shallbe a wrongful greediness. If we lusted to strive in subtlety, we want not wherewith to beat back this silly subtlety of Thomas. He affirmeth that to the elect glory is after a certain manner predestinate to them the grace, by whithe they may deserve glory. What if I answer on the contrary side and say that predestination unto grace, serveth election unto life, and is as it were a waiting maid after it? that grace is predestinate to them, to whom the possession of glory hath been long ago appointed: because it pleaseth the Lord to bring his children from election into justification? For thereupon it shall follow that the predestination of glory was rather the cause of the Predestination of grace, than contrariwise. But away with these strivynges, as things superfluous for such as shall think that there is wisdom enough for them in the word of God. 
Ambro. de vocat gent. li. 1. cap. 1.  For this was in old time truly written of an Ecclesiastical writer, that they which assign the election of God to merits are more wise than they ought to be.  
Some do object that god should be contrari to himself, if he should universally call all men to high, & receive but a few elect. So by their opinion that universalues of the promise taketh away the difference of special grace. And thus certain sober men speak, not so much to oppress the truth, as to debar exabhed questions, and to bridle the curiosity of many. Their will is praise worthy, but their counsel is not to be allowed: because dallyeng by shifts is never excusable. But their objecting of it which do more raylyngly invep against it, is verily to fond a cavillation, or to shameful an error. How the Scripture maketh these two to agree together, that by outward preaching all men are called to Repentance and Faith, and yet not to all men is given the Spirit of Repentance and Faith, I have in an other place already declared, and by and by somewhat of it must be repeated again. Now that which they require I deny to them, sith it is two ways false. For, he that threateneth that while it raineth upon one city, 
Amos. iiii seven. ●● viii. xi. Acc. xxi. vi.  there shall be drought upon an other: He that pronounceth that there shall in an other place be famine of doctrine, bindeth not himself with a certain law to call all men equally. And he which forbidding Paul to speak in Asia, and turning him from Bythinia draweth him into Macedonia, showeth that it is in his own power to distribute this treasure to whomsoever it shall please him. Yet more plainly he showeth by isaiah, 
Esa. viii. xvi.  how he peculiarly directeth to the elect the promises of salvation: for he sayeth of them only, and not of all mankind indifferently, that they shall be his disciples. Whereby it is certain that the doctrine of salvation is wrongfully set open in common to all men to profit effectually, which is said to be severally laid up only for the children of the church. Let this suffice at this present, that although the voice of the Gospel speak generally to all, yet the gift of Faith is rare. 
Esa. liii.i.  isaiah assigneth a cause, for that the arm of the Lord is not open to all men. If he had said that the Gospel is maliciously and frowardly despised, because many do stubbornly refuse to hear: peradventure this colour touching universal calling should prevail. Neither is it the purpose of the Prophet to diminish the fault of men, when he teacheth that the fountain of blindness is that God vouchsafeth not to open his arm to them: only he giveth warning, that because faith is a singular gift, the ears are beaten in vain with outward doctrine. But I would fain know of these doctors, whether only preaching, or faith, make the children of God. Certainly when it is said in the first chapter of john, 
john. ●. xii.  Whosoever believe in the only begotten Son of God, are themselves also made the children of God, there is not in that place a confused heap jumbled up together: but a special order is given to the faithful, which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. But (say they) there is a mutual consent of faith with the word. Namely wheresoever is faith. But it is no new thing that seed fall among thorns or in stony places: not only because the greater part appeareth in deed obstinate against God, but also because not all men have eyes and ears. How then shall it agree that God calleth to him them who he knoweth will not come? 
Dever●. apost se● n.o. ●.  Let Augustine answer for me. Wilt thou dispute with me? Marvel with me, and cry out, O depth. Let us both agree in fear, lest we perish in error? Moreover if election (as Paul witnesseth) be the mother of faith, I turn back the argument upon their own head, 
Ehhes. i. iii.  that Faith is therefore not general, because election is special. For by the orderly hanging together of causes and effects, it is easily gathered that where Paul saith, that we are full of all spiritual blessing, as God had chosen us before the creation of the world: therefore these richesses are not common to all, because God hath chosen only whom he would. 
Tit. i.i.  This is the reason why in an other place he commendeth the faith of the elect, lest it should be thought that any man doth by his own motion get faith to himself: but that this glory may remain with God, that they are freely enlightened of him, whom he had chosen before. For bernard saith rightly, Friends do severally hear, to whom he also saith, 
Ad Tho. prepos. Beuer●. epist. 〈◊〉.  Fear not thou small flock: for to you it is given to know the mystery of the kingdom of heaven. Who be these even they whom he hath foreknown and predestinate to be fashioned like to the image of his Son. A great and secret counsel is made known. The Lord knew who be his: but that which was known to God, is made manifest to men: neither doth he vouchsafe to make any other partakers of so great a mystery, but those self same men whom he hath forknowen and predestinate to be his. A little after he concludeth. The mercy of God is from eternity even to eternity upon them that fear him▪ from eternity, by reason of predestination: to eternity, by reason of blessed making: the one without beginning, the other without ending. But what need I to cite bernard for witness, when we hear of the masters own mouth, 
john. vi. xlvi.  that none do see but they which are of God? By which words he signifieth, that all they which are not begotten again of God, do dazzle at the brightness of his countenance. And to election faith in deed is fitly joined, so that it keep the second degree. Which order the words of Christ do clearly express in an other place, This is the will of my Father, that I lose not that which he hath given. For this is his will, that whosoever believeth in the Son shall not perish. If he would have all saved, he would appoint over them his Son to be their keeper, and would graff them all into his body with the holy bond of Faith. Now it is certain that faith is a singular pledge of his fatherly love, la●ed up for his children whom he hath adopted. Therefore Christ in an other place faith that the sheep follow the shepherd, because they know his voice: 
joh. x. iiii  but they follow not a stranger, because they know not the voice of strangers. Whence cometh his difference, but because their ears are bored by God? For no man maketh himself a sheep: but he is made one by the heavenvly grace. For which cause also the Lord teacheth that our safety shall always be certain and free from danger, because it is kept by the invincible power of God. Wherefore he concludeth that the unbelievers are not of his sheep: namely because they are not of the number of them, whom God hath promised by isaiah that they shallbe his disciples. Now because in the testimonies which I have alleged is expressed perseverance, they do therewithal testify the unmovable steadfastness of election▪  
Now let us speak of the reprobate, whom the Apostle joineth there together. For as jacob, 
Rom. ix. xiii.  having yet with good works deserved nothing, is taken into grace: so Esau, being yet defiled with no wicked doing, is hated. If we turn our eyes to works, we do wrong to the Apostle, as though he saw not the same thing which we clearly see. It is proved that he saw it not▪ forasmuch as he expressly enforceth this point, that when they had not yet done any good or evil, the one was chosen, and the other refused, to prove that the foundation of the predestination of God is not in works. Again when he moved the objection, whether God be unrighteous, he allegeth not that which had been the most certain and plain defence of his righteousness, namely that God reduced to Esau according to his evellnesse: but he was content with an other solution, that the reprobate are stirred up to this end, that the glory of God may be set forth by them. Last of all he adjoineth a concluding sentence, that God hath mercy upon whom he will, & hardeneth whom he will. See you not how he imputeth both to the only will of God? Therefore if we can not declare a reason why he vouchsafeth to grant mercy to them that be his, but because it so pleaseth him: neither also shall we have any other cause in rejecting of other, than his own will. For when it is said that God hardeneth, or showeth mercy to whom he will, men are thereby warned to seek no cause else where than in his will.   

¶ The xxiii Chapter. A Confutation of the slanders wherewith this doctrine hath alway been wrongfully burdened.  
BUt when the wit of man heareth these things, the frowardness thereof can not be restrained, but that by and by as at the bloody blast of a trumpet, sounding to battle, it diversly and excessively turmoileth. And many in deed, as though they would drive away the malice from God, do so grant election, that they deny that any man is reprobate: but they do to ignorantly & childishly: forasmuch as election itself could not stand unless it were set contrary to reprobation: God is said to sever them whom he adopteth unto salvation: it should be more than foolishly said that other do either by chance or by their own endeavour obtain that which only election giveth to a few. Therefore whom God passeth over, he rejecteth: and for none other cause, but for that he will exclude them from the inheritance which he doth predestinate to his children. Neither is the waywardness of the men tolerable, if it suffer not itself to be bridled with the word of God, where the incomprehensible counsel of God is entreated of, which the Angels themselves do worship. But we have already heard that hardening is no less in the hand and will of God than mercy. Neither doth Paul (as these men do that I have spoken of) busily labour to excuse God with a lying defence: 
Rom. ix.xx.  but only he teacheth that it is not lawful for the thing formed to quarrel with him that formed it. Now who so do not admit that any are rejected of God, how will they uncombre themselves from that saying of Christ, Every tree which my father hath not planted, 
Mat. xv. xiii.  shallbe plucked up by the root? They plainly hear that all they are adjudged & avowed to destruction, whom the heavenly Father hath not vouchsafed to plant as holy trees in his ground. If they deny this to be a sign of reprobation, then is there nothing so clear the it may be proved to them. But if they cease not to wrangle, let the sobriety of Faith be contented with this admonition of Paul, that there is no cause to quarrel with God, 
Rom. ●●● xxi.  if he willing on the one side to show his wrath and to make his power known do with dumb sufferance, and lenity bear with the vessels of wrath prepared to destruction: and on the other side he make known the richesse of his glory toward the vessels of mercy which he hath prepared to glory. Let the readers mark, how Paul to cut of occasion from whisperings and backbitings, giveth the chief rule to the wrath and power of God: because it is unjust that those deep judgements which; swallow up all our senses, should be made subject to our determination. Our adversaries answer is very trifling, that God doth not utterly reject them whom he suffereth in lenity, but abideth with a mind hanging in suspense toward them, if peradventure they may repent. As though Paul giveth to God a patience, to look for their turning, whom he sayeth to be made to destruction. For, Augustine saith rightly where he expoundeth this place, 
Lib. v. contra jul. cap. 6.  where power is joined to sufferance, God doth not suffer, but govern with his power. They further say also that it is not for nothing said that the vessels of wrath are prepared to destruction: but, that God hath prepared the vessels of mercy: because by this mean he ascribeth and challengeth the praise of salvation to God, but the blame of destruction he casteth upon them which by their own will do bring it upon themselves. But although I grant to them that Paul by the diverse manner of speaking did soften the rowghnesse of the first part of the sentence, yet it is not meet to assign the preparing unto destruction to any other thing than to the secret counsel of God: which also is affirmed a little before in the rest of the text. That God stirred up Pharaoh: Then, that he hardeneth whom he will. Whereupon followeth that the hidden counsel of god is the cause of hardening. This at the lest I get which Augustine saith, 
Lib ●. de predest. sanct. ca 2.  that when God of wolves maketh sheep, he doth with a mightier grace reform them, that their hardness may be tamed: & therefore god for this cause doth not convert the obstinate, because he doth not show forth in the then the mightier grace, which he wanteth not if he would show it forth.  
These sayings in deed should be sufficient for the godly and sober, and them which remember themselves to be men. But forasmuch as these venomous dogs do cast up not only one sort of venom against God, we will as the matter shall serve, answer to every one particularly. Foolish men do divers ways quarrel with God, as though they had him subject to their accusations. First therefore they ask, by what right the Lord is angry with his creatures, of whom he hath not been first provoked by any offence: for to condemn to destruction whom he will, agreeth rather with the wilfulness of a tyrant, than the lawful sentence of a judge. Therefore they say that there is cause why men should charge God, if by his bare will, without their own deserving, they be predestinate to eternal death. If such thoughts do at any time come into the mind of the godly, to break their violent assaults they shallbe sufficiently armed with this although they had no more, if they consider how great wickedness it is, even so much as to inquire of the causes of the will of God: 
This is ●●ke out 〈◊〉 Augustine▪ lib. 1 de Gen. ●ont. n●ani●●▪ ca ●.  sith of all things that are, it is the cause, & worthily so ought to be. For if it have any cause, than somewhat must go before it, whereto it must be as it were bound: which it is unlawful ones to imagine. For, the will of God is so the highest rule of righteousness, that whatsoever he willeth, even for this that he willeth it, it ought to be taken for righteous. When therefore it is asked, why the Lord did it: it is to be answered, because he willed it, But if thou go further in ask why he willed it, thou askest some greater & higher thing than the will of God: which cannot be found. Let therefore the rashness of man restrain itself, & not seek which is not, lest peradventure it may not find that which is. With this bridle (I say) he shallbe well withholden whosoever he be that will dispute of the secrets of God with reverence. As for the boldness of the wicked, which dread not openly to speak evil of God: against it the lord with his own righteousness, without any our defence shall sufficiently defend himself, when he shall take all shifting from their consciences, & hold them fast convinced, and condemn them. Neither do we yet thrust in the feigned devise of absolute power, which as it is profane, so worthily aught to be aborted of us. We feign not God lawless, who is a law to himself: because (as Plato saith) men stand in need of laws, who are troubled with unlawful lusts: but the will of God is not only pure from all fault but also is the highest rule of perfection, yea & the law of all laws. But we deny that he is subject to yield account. We deny also that we are meet judges, which would pronounce of this cause after our own sense. Wherefore if we attempt further than we lawfully may, 
Psa. li. ●.  let that threatening of the Psalm bring us in fear, that God shall overcome so oft as he is judged of any mortal man.  
So can God in keeping silence, put his enemies to silence. But, that we may not suffer them freely to scorn his holy name, he delivereth to us out of his word weapons against them. Wherefore if any man assail us with such words: why God hath from the beginning predestinate some to death, which when they were not, could not yet deserve the judgement of death: we in steed of answer may again on our side ask of them, what they think that God oweth to man, if he will judge him by his own nature. In such sort as we be all corrupted with sin, we can not but be hateful to God: & that not by tyrannous cruelty, but by most upright reason of justice. If all they whom the Lord do●h predestinate to death, are by the estate of nature subject to the judgement of death: of what unjustice against themselves, I beseech you, may they complain? Let all the sons of Adam come: Let them strive & dispute with their creator for that by his eternal providence they were before their generation condemned to everlasting misery. What shall they be able ones to mutter against this defence, when God on the other side shall call them to reknowleging of themselves? If they be all taken out of a corrupt mass, it is no marvel if they be subject to damnation. Let them not therefore accuse God of unjustice, if by his eternal judgement they be appointed to death, to which they themselves do ●ele whether they will or no, that they are willingly led of their own nature. Whereby appeareth how wrongful is the desire of their murmuring, because they do of set purpose hide the cause of damnation which they are compelled to acknowledge in themselves, the laying of the blame upon God may acquit them. But though I do a hundred times confess, as it is most true, that God is the author of it, yet they do not by and by wipe away the guiltiness which being engraven in their consciences from time with oft recourse, presenteth itself to their eyes.  
Again they except and say: were they not before predestinate by the ordinance of God to the same corruption which is now alleged for the cause of damnation? When therefore they perish in their corruption, they do nothing but suffer the punishment of that misery into which by his predestination Adam sell & drew his posterity headlong with him. Is not he therefore unjust, which doth so cruelly mock his creatures. I grant in deed that all the children of Adam fell by the will of God into that misery of state wherein they be now bound: & this is it that I said at the beginning, that at length we must always return to the determination of the will of God, the cause whereof is hidden in himself. But it followeth not by & by that God is subject to this slander. For we will with Paul answer them in this manner, 
Ro. ix.xx.  O man, what art thou that contendest with God? doth the thing formed say to him that formed it, Why hast thou form me so? Hath not the potter power to make of the same lump one vessel to honour, & an other to dishonour? They will say that the righteousness of God is so not truly defended, but that we seek a shift, such as they are wont to have that want a just e●euse. For what else seemeth here to be said, than that God hath a power which can not be hindered from doing any thing whatsoever it be as he will himself? But it is far otherwise. For, what stronger reason can be brought than when we are commanded to think what a one God is? For how should be commit any unjustice, which is judge of the world? If it properly pertain to the nature of God to do judgement, than he naturally loveth righteousness, & abhorreth unrighteousness. Wherefore the Apostle did not, as though he were overtaken, look about for holes to hide him: but showed that the reason of the righteousness of God is higher than that it either is to be measured by the measure of man, or may be comprehended by the slender capacity of the wit of man. The Apostle in deed confesseth that there is such depth in the judgements of God, wherewith the minds of men should be swallowed, if there endeavoured to pierce into it. But he teacheth also how heinous wrong it is, to bind the works of God to such a law, that so soon as we understand not the reason of them, we may be bold to disallow them. It is a known saying of Salonion (which yet fem do rightly understand) The great creator of all rendereth reward to the fool, 
Pro. xxvi. x.  and reward to transgressors. For he crieth out concerning the greatness of God: in whose will it is to punish fools & transgressors, although he do not vouchsafe to let them have his Spirit. And monstrous is the madness of men, when they so covet to make that which is unmeasurable, subject to the small measure of their reason. 
i Tim. v. xx●.  The Angels which stood still in their uprightness, Paul calleth elect. If their steadfastness was grounded upon the good pleasure of God, the falling away of the other proveth that they were forsaken: Of which thing there can no other cause be alleged than reprobation, which is hidden in the secret counsel of God.  
Go to: let there now be present some Manichee, or Celestine, a slanderer of the providence of God: I say with Paul that there ought no reason to be rendered thereof: because with the greatness of it, it far surmounteth our understanding. What marvel? or what absurdity is it? Would he have the power of God so limited, that it may be able to work no more, than his mind is able to conceive? I say with Augustine, that they are created of the Lord, whom he without dousing foreknew that they should go into destruction: and that it was so done, because he so willed: but why he willed, it is not our p●rt to ask a reason of it, who can not comprehend i●: ●either is it meet that the ●nd of God should come down into controversy among us, of which so of● a● mention is made, under the name of it is named the highest rule of righteousness. Why therefore is any question moved of unrighteousness where righteousness clearly appeareth? Neither let us be ashamed, after the example of Paul, so to stop the mouths of the wicked, & ●rom time to time so oft as they shallbe bold to bark against it, to repeat this, Who be ye miserable men, that lay an accusation to Gods charge▪ & do therefore lay it to his charge because he doth not temper the greatness of his works to your dullness? As though they were therefore wrongful, because they are hidden from flesh. The unmeasurableness of the judgements of God is by clear experiences known unto you. Ye know that they are called the deep bottomless depth. 
Ps. xxxv●.  Now ask of the narrow capacities of your wit, whether they comprehend that which God hath decreed with himself. What good doth it you therefore with mad searching to plunge yourselves into the bottomless depth, which reason itself teacheth you that it shallbe to your destruction? Why are ye not at the least restrained with some fear of that which both the history of job and the books of the Prophets do report of the incomprehensible wisdom, & terrible power of God. If thy mind be unquieted, let it not grieve thee to embrace the counsel of Augustine. 
August. de verb. apost●punc; serm. 20.  Thou being a man lookest for an answer at my hand: and I also am a man. Therefore let us both hear him that saith: O man, what art thou▪ Better is a faithful ignorance than rash knowledge. Seek merits: thou shalt find nothing but pain. O depth. Peter denieth: the the●e believeth: O depth. seekest thou a reason? I will tremble at the depth. Reason thou, I will wonder: dispute thou, I will believe: I see depth, but I reach not the bottom. Paul rested, because he found wondering. He calleth the judgements of God unsearchable: & art thou come to search them? He saith that his ways are impossible to be traced ou●: and dost thou trace them? with proceeding further we shall nothing profit: For neither we shall satisfy their way wanton curiousness, neither doth the Lord need any other defence, than which he hath used by his Spirit, which spoke by the mouth of Paul: & we forget to speak well, when we cease to speak with God.  
Their other objection also ariseth out of ungodliness, which yet ●ondeth not so directly to the accusing of God as to the excusing of the sinner howbeit the sinner which is condemned of God, can not be justified without dishonour of the judge. Thus therefore profane tongues do bark against God, saying: why should God impute those things for sin to men, whereof he hath by his predestination laid necessity upon men? For, what should they do? Should they wrestle with his decrees▪ But so should they do it in vain, sith they can not do it at al. Therefore they are not rightfully punished for those things, whereof yt●he●e cause is in God's predestination. Here I will abstain from that defence, whereunto the Ecclesiastical writers do commonly flee, namely that the fore knowledge of God withstandeth not but the man may be accounted the sinner: because God foreseeth the evils of man, not his own. For so the cavillation would not stay here, but will rather press us further with saying that God might if he had would, have provided remedy for those evils which he foresaw: and that sith he hath not so done, he hath of determined purpose created men to that end that he should so behave himself in earth: and if by the providence of God, man was created to this condition, that he should do all those things that he doth: them he is not to be blamed for that which he can not avoid, & which he enterprised by the will of God. Therefore let us see how this knot ought to be well loosed. First of all this aught to be held certain among all men which Solomon saith, that God hath created all things for himself, 
Prou. xvi. ●ii.  & the wicked man to an evil day. Behold, when the despising of all things is in the hand of God, when in his power remaineth the rule of safety & death: he so ordereth them by his counsel & beck, that among men there are borne some adjudged even from their mother's womb to death, which with their destruction may glorify his name. If any man answer, that there is no necessity laid upon them by the providence of God, but rather that he created them in such estate, because he foresaw their perverseness to come: he neither saith nothing at all, nor altogether. The old writers are wont in deed sometimes to use this solution: but as it were doubtingly. But the Schoolmen rest upon it, as though nothing could be objected against it. In deed I will willingly grant, that foreknowledge alone bringeth no necessity to creatures, although all men do not so agree: for there be some that will have it also to be the cause of things. But it seemeth to me that Ualla, a man otherwise not much practised in holy writings, saw both more deeply and more wisely, which showed that this contention is superfluous: because both life & death are rather the doings of God's will that of his foreknowledge. If God did but foresee the successes of men, & did not also dispose & order them by his will, them this question should not without cause be moved, whether his foreseeing any thing availed to the necessity of them. But sith he doth none otherwise fortee the things that shall come to pass, than because he hath decreed that they should so come to pass: it is vain to move controversy about foreknowledge, where it is certain that all things do hap rather by ordinance & commandment.  
They say that this is not written in express words, that it was decreed of God, that Adam should perish by his falling away. As though the same God, whom the Scripture reporteth to do whatsoever he will, created the noblest of all his creatures to an uncertain end. They say he had free-will, that he might shape to himself his own fortune: & that God decreed nothing, but to handle him according to his deserving. If so cold a devise be received, where shallbe that almightiness of God, whereby he governeth all things according to his secret counsel, which hangeth upon none other thing than itself? But predestination, whether they will or no, showeth himself in Adam's posterity. For it came not to pass naturally that all men should lose salvation by the fault of one parent. What hindereth them to confess of one man, that which against their wills they confess of all mankind? For why should they lose their labour with dallyeng shifts? The Scripture crieth out that all men were in the person of one man made bond to eternal death. Scythe this can not be imputed to nature, it is plain that it proceeded from the wondrous counsel of God. But it is to much absurdity that these good patrons of the righteousness of God do so stumble at a straw, and leap over great beams. Again I ask: how came it to pass, that the fall of Adam did wrap up in eternal death so many nations with their children being infants, without remedy, but because it so pleased God? Here their tongues which are otherwise so prattling, must of necessity be dumb. It is a terrible decree, I grant: yet no man shallbe able to deny, but that God foreknew what end man should have, ere he created him, and therefore foreknew it because he had so ordained by his decree. If any man here inveigh against the foreknowledge of God, he rashly and undiscreetly stumbleth. For what matter is there, I beseech you, why the heavenly judge should be accused for that he was not ignorant of that which was to come? Therefore if there be any either just or colourable complaint, it toucheth predestination. Neither ought it to serve an absurdity which I say, that God foresaw not only the fall of the first man, & in him the ruin of his posterity, but also disposed it after his own will. For as it belongeth to his wisdom, to foreknow all things that shallbe: so it belongeth to his power, to rule and govern all things with his hand, And this question Augustine very well discusseth, as he doth other, saying: We most handsomely confess that which we most rightly believe, 
Euchir. ad Laur.  that the God and Lord of all things, which created all things very good, and foreknew that evil things should spring out of good, and knew that it more pertained to his almighty goodness even of evil things do well, than not to suffer them to be evil: that he so ordered the life of Angels and men, that in it he might first show what free will could do, and then what the benefit of his grace and judgement of justice could do.  
Here they run to the distinction of will and permission, by which they will have it granted that the wicked do perish, God only permitting but not willing it. But why should we say that he permitteth it, but because he so willeth. howbeit it is not likely, that man by himself, by the only permission of God, without any his ordinance, brought destruction to himself: as though God appointed not, of what condition he would have the chief of his creatures to be. I therefore will not doubt to confess simply with Augustine, 
De Gen. ad. letter. lib. 6. cap. ●▪.  that the will of God is a necessity of things & that what he willeth, it must of necessity come to pass: as those things shall truly come to pass which he hath foreseen. Now if for excuse of themselves and of the ungodly, either the Pelagians, or Manichees, or Anabaptists, or Epicureans (for with these ●ower sextes we have to do in this question) shall object against us necessity wherewith they be bound by the predestination of God: they bring nothing fit to the purpose. For if predestination be nothing else but a dispensation of righteousness of God, which is hidden in deed, but yet without fault: For as much as it is certain that they were not unworthy to be predestinate to that estate, it is also as certain that the destruction is most righteous which they enter into by predestination. Moreover their destruction so hangeth upon the predestination of God, that both cause and matter thereof is found in themselves. For the first man fell, because the Lord so judged it to be expedient: why he so judged, is unknown to us: yet it is certain that he so judged for no other reason but because he saw that thereby the glory of his name should be worthily set forth. When thou hearest mention of the glory of God, there think of his righteousness: For it must be righteous that deserveth praise. Man therefore falleth, the providence of God so ordaining it: but he falleth by his own fault. The Lord had a little before pronounced, that all the things which he had made were very good. Whence therefore cometh that perverseness to man, 
〈◊〉. i. xxxi  to fall away from his God? Lest it should be thought to be of creation, the Lord with his commendation allowed that which came from himself. Therefore by his own evilness he corrupted the nature which he had received pure of the Lord, and by his fall he drew his whole posterity with him into destruction. Wherefore let us rather behold an evident cause of damnation in the corrupted nature of mankind, which is nearer to us, than search for a hidden & utterly incomprehensible cause thereof in the predestination of God. Neither let it grieve us so far to submit our wit to the unmeasurable wisdom of God, that it may yield in many secrets of his. For, of those things which it is neither granted nor lawful to know, the ignorance is well learned: the coveting of knowledge, is a kind of madness.  
Some man perhaps will say, that I have not yet brought enough to subdue that wicked excuse. But I verily confess that it can never be brought to pass, but that ungodliness will always grudge & murmur against it: yet I think that I have spoken so much as might suffice to take away not only all reason but also all colour of gainesayeng. The reprobate would be thought excusable in sinning, because they can not escape the necessity of sinning: specially sith such necessity is cast upon them by the ordinance of God. But we deny that they are thereby well excused, because the ordinance of God, by which they complain that they are destinate to destruction, hath his righteousness, unknown in deed to us, but yet most certain. Whereupon we conclude, that they ●eare no evil which is not laid upon them by the most righteous judgement of God. Then, we teach that they do overthwartly, which to seek out the beginning of their damnation, do bend their eyes to the secret closerts to the counsel of God, and wink at the corruption of nature, from whence their damnation springeth. And this withstandeth the they can not impute it to God, for that he witnesseth of his own creation. For although man is create by the eternal providence of God to that calamity, whereunto he is subject: yet the matter thereof he took of himself, not of God: for as much as he is by no other mean so lost, but because he went out of kind from the pure creation of God into a corrupt & unpure perverseness.  
Now the adversaries of God's predestination do slander it also with a third absurdity. For when we impute it to nothing else but to the choice of the will of God, that they are made free from the universal destruction, whom he maketh heirs of his kingdom, thereby they gather that there is with him accepting of persons, which the Scripture every where denieth: & therefore, that either the Scripture disagreeth with itself, or that in the election of God there is respect of deservings. First, the scripture in an other sense denieth, that God is an accepter of persons, than as they judge it. For by the name of Person, it signifieth not a man, but those things which being seen with eyes in man are wont to procure either ●auor, grace, & dignity, or hatred, contempt, & shame: as, richesse, wealth, power, nobility, office country, excellency of beauty, & such other: on the other side poverty, need, baseness, vileness, contempt, and such other. 
Act x. xxxiiii▪ Ro. two. ● Gal. vi. xxviii. I●am. ii.u. Col. iii. xxv Eph. vi▪ ●●  So Peter and Paul do teach that the Lord is not an accepter of persons, because he putteth not difference between the jew & the Grecian, to refuse the one & embrace the other for only respect of nation. So james useth the same words when he mindeth to affirm, that God in his judgement nothing regardeth richesses. But Paul in an other place speaketh thus of God, that in judging he hath no consideration of freedom or bondage. Wherefore there shall be no contrariety if we shall say that God according to the will of his good pleasure without any deserving chooseth to his sons whom he will, rejecting & refusing other. But the matter may thus be opened, that men may be more fully satisfied. They ask how it cometh to pass, that of two between whom no deserving putteth any difference, God in his electing passeth over the one & taketh the other. I on the other side do ask them, whether they think that in him that is taken there is any thing that may make the mind of God to incline toward him. If they confess (as they needs must) that there is nothing, it shall follow that god looketh not upon man, but from his own goodness fetcheth a cause why to do good to him. 
Aug ●● Bony. lib. ● cap. 7.  Whereas therefore God chooseth one man, refusing an other, this cometh not of respect of man, but of his mercy alone, which ought to have liberty to show forth and utter itself where and when it pleaseth him. For we have in an other place also showed, that there were not from the beginning many called noble, 
1. Co●●. ●. xxvi.  or wise, or honourable, that God might humble the pride of flesh: so far is it of, that his favour was bound to persons.  
Wherefore many do falsely & wickedly accuse God of partial unrighteousness, for that he doth not in his predestination keep one self course toward all men. If (say they) he find a guilty, let him equally punish all: if he find them unguilty, let him withhold the rigour of his judgement from all. But so they deal with him, as if either mercy were forbidden him, or when he would have mercy he be compelled altogether to give over his judgement. What is it that they require? if all be guilty, that all may together suffer all one pain. We grant the guiltiness to be common, but we say that the mercy of God helpeth some. Let it help all, say they. But we answer, that it is rightful that he should also in punishing show himself a rightful judge. When they suffer not this, what do they else but either go about to spoil God of his power to have mercy, or all least to grant it him upon this condition, that he utterly give over his judgement. 
Epist. 〈…〉 & g●a●  Wherefore these sayings of Augustine do very well agree together. Scythe in the first man the whole mass of mankind fell into condemnation, these vessels that are made of it to honour, are not the vessels of their own righteousness, but of the mercy of God: & whereas other are made to dishonour, the same is not to be imputed to unrightfulnesse but to judgement etc.: 
De bono perse●. 〈…〉  That to those whom he re●useth, God rendereth due pain: to those whom he calleth, he giveth undeserved grace: that they are delivered from all accusation, after the manner of a creditor, in whose power it is, to forgive to the one, and ask of the other. Therefore the Lord also may give grace to whom he will, because he is merciful: & give it not to all, because he is a just judge. He may by giving to some▪ that which they do not deserve, show his free grace: and by not giving to all, declare what all deserve. For whereas Paul writeth that God enclosed all under sin, 
Rom. ●i. xxxi.  that he might have mercy upon all, it is therewithal to be added that he is dettor to no man: because no man first gave to him, that he may require like of him.  
This also they often say, to overthrow predestination, that while it standeth, all carefulness and endeavour of well doing falleth away. For who (say they) shall hear that either life or death is certainly appointed for him by the eternal decree of God, but that it will by and by come into his mind that it maketh no matter how he behave himself, sith the predestination of God can by his work be nothing hindered or furthered? So shall all men dissolutely throw forth themselves, and after a desperate manner run headlong whether their lust shall carry them. And verily they say not altogether falsely, for there be many swine, which with filthy blasphemies defile the doctrine of predestination, and by this pretence also do mock out all admonishments & rebukings, saying, God knoweth what he hath ones determined to do with us: if he have decreed our salvation, he will bring us to it at the time appointed: if he have predestinate our death, we should travail in vain to the contrary. But the Scripture, when it teacheth with how much greater reverence and religiousness we ought to think of so great a mystery, doth both instruct the godly to far other sense, and well confute these men's outrage. For it doth not speak of predestination to this end, that we should be encouraged to boldness, and with unlawful rashness attempt to search the unattained secrets of God: but rather that being humbled and aba●ed we should learn to tremble at his judgement, & reverently to look up to his mercy. To this mark the faithful will level themselves. As for that filthy groining of swine, it is well confuted of Paul. They say that they go carelessly forward in vices: because if they be of the number of the elect, their vices shall nothing hinder them▪ but that they shall at length be brought to life. But Paul telleth that we be to this end, 
●ph. i. iii●.  that we should lead a holy and faultless life. If the mark of that election is directed unto be holiness of life, it ought more to awake and stir us up cheerfully to practise that holiness, than to serve for a cloaking of slothfulness. For how greatly do these things differ the one from the other: to cease from well doing, because election sufficeth to salvation: and that the appointed end of election is that we should apply ourselves to the endeavour of good doings. Away therefore with such sacrileges, which do wrongfully misturne the whole order of election. Where they stretch their blasphemies further, when they say that he which is reprobrate of God, shall lose his labour if he go about to make himself allowable to him with innocency and honesty of life: therein they are taken with a most shameless lie. For, whence could such endeavour come but of election▪ For whosoever be of the number of the reprobate, as they are vessels made to dishonour, so they cease not with continual wicked doings to provoke the wrath of God against themselves, and by evident tokens to confirm the judgement of God which is already pronounced upon them: so far be they from striving with him in vain.  
But other do maliciously and shamefully slander this doctrine, as though it did overthrow all exhortations to godly living. For which matter in old time Augustine was burdened with a great malice. which he wiped away with his book of Correption and Grace written to Valentine, the reading whereof will appease all godly and trac●able men: yet I will touch a few things, which (as I trust) shall satisfy them that be honest and not contentious. We have already seen how open and loud a preacher of the free election Paul was: was he therefore cold in admonishing and exhorting? Let these good zealous men compare their earnestness with his, & it shall be found in them ●se in comparison of his incredible heat. And truly this principle taketh away all doubts, that we are not called to uncleanness, but that every man should possess his vessel in honour, 
i Thes. i●i● seven. Eph. two. ●●  etc. Again, that we are the handy work of God created to good works which he hath prepared that we should walk in them. Summarily, they that are even but meanly exercised in Paul, shall without long declaration easily perceive how fitly he maketh these things to agree, which they feign to disagree. Christ commandeth that men believe in him▪ yet is his definitive sentence neither false nor contrary to this commandment, where he saith, 
john. v●●. lx●●.  No man can come to me, but he to whom it is given of my father. Let preaching therefore have his course, which may bring men to faith, and with continual profiting hold them fast in perseverance. Neither yet let the knowledge of predestination be hindered, that they which obey may not be proud as of their own, but may glory in the Lord. 
Mat. ●●●●. ix.  Christ not for nothing saith, Who so hath ears of hearing, let him hear. Therefore when we exhort & preach, they that have ears do willingly obey: but who so lack ears, in them is fulfilled that which is written, 
Esa. vi. ix.  That hearing they hear not. But why (saith Augustine) should some have, 
Lib. de ●a●no people, cap. 15.  & other not have? Who hath known the mind of the Lord? Must that therefore be denied which is open, because that can not be comprehended which is hidden? These sayings I have faithfully reported out of Augustine: but because peradventure his words shall have more authority than mine, go to, let us bring forth the very words that are red in himself. If when this is heard, many are turned into dullness and sluggishness, and being inclined from labour to lust do go after their desires: aught that therefore to be accounted false which is spoken of the foreknowledge of God? If God have foreknown that they shallbe good, shall they not be good, in how great evilness soever they now live? and if he have foreknown that they will be evil, shall they not be evil, in how great goodness soever they be now seen? Shall therefore those things which are truly spoken of the foreknowledge of God, be for such causes either to be denied or to be left unspoken of? namely then when if they be not spoken of, men go into errors? 
Cap. 16.  The rule (saith he) to keep truth unspoken, is one thing, and the necessity to speak truth is an other. As for the causes of leaving truth unspoken, it were long to search them out all: of which yet this is one, that they be not made worse which understand it not, while we mean to make them more learned that understand it, who when we speak any such thing are in deed not made more learned, nor yet are made worse. But when a true thing is in such case, that when we speak it, he is made worse that can not conceive it: and when we speak it not, he is made worse that can conceive it: what think we now to be done? is not the truth rather to be spoken, that he may conceive it, that can conceive it: that keep it unspoken, that not only neither of them may conceive it, but also he that more understandeth may be the worse? whereas if he did hear & conceive it, by him also many should learn? And we will not say that which, as the Scripture witnesseth, we lawfully might have spoken. For we fear for so the least when we speak, he be offended that can not conceive it: but we fear not lest while we hold our peace, he that can conceive truth be deceived with falsehood. Which sentence he at the last shortly knitting up, 
Cap. 20.  more plainly also confirmeth. Wherefore if the Apostles & they which followed them, the doctors of the Church, did both, namely both godlily preach of the eternal election of God, and hold the faithful in awe under the discipline of godly life: why do these our adversaries being confuted with invincible violence of truth, think that they say well in saying that that which is spoken of predestination is not to be preached to the people although it be true. Yea it must in any wise be preached, that he which hath ears to hear may hear. But who hath ears if he have not received them from him that promiseth that he will give them? Truly let him that receiveth not, refuse it: so that yet he which receiveth it, do take & drink, do drink & live. For as godliness is to be preached, that God may be rightly worshipped: so is also predestination, that he which hath ears to hear of the grace of God, may glory in God and not in himself.  
And yet that holy man, as he had a singular desire to edify, so tempereth the manner of teaching the truth, that offence be wisely avoided so far as it lawfully may be. For he showeth that those things which are truly said, may also be conveniently said. If any man do thus preach to the people. If ye believe not, the cause is for that ye are already predestinate of God to destruction: such a man doth not only cherish slothfulness, but also maintain wickedness. If any man also stretch his saying to the time to come, and say that they which hear, shall not believe, because they are reprobate: this shallbe rather a cursing than a teaching. Such therefore Augustine not unworthily biddeth to depart from the Church, as foolish teachers, and unlucky and ill prophesying Prophets. In an other place he truly affirmeth that it is to beholden that a man then profiteth with rebuking, when he hath mercy and helpeth which maketh to profit whom he will, even without rebuking. But why some thus, & some otherwise? God forbid, that that we should say that the power of judging belongeth rather to the clay than to the potter. Again afterward. When men by rebuking either come or return into the way of righteousness, who worketh salvation in their hearts but he which when any whosoever he be planted & watereth, giveth the increase, whom when he will save, no free-will of man resisteth? It is therefore not to be doubted that the wills of men can not resist the will of God (which both in heaven & earth hath done what soever he would, and which hath also done those things that are to come) but that he may do what he will, for as much as even of the very wills of men he doth what he wil Again, when he will lead men to him, doth he bind them with corporal bonds? He inwardly worketh, inwardly holdeth hearts, inwardly moveth hearts, & draweth them with their wills which he himself hath made in them. But, that which he by and by addeth aught in no wise to be omitted: that because we know not who belongeth or not belongeth to the number of the predestinate, we ought so to be affectioned that we would all men to be saved. So shall it come to pass, that whom soever we find, we shall travail to make him partaker of peace. But our peace shall rest upon the children of peace. Therefore for our part, we must apply wholesome and sharp rebuking to all men like a medicine, that they perish not, nor destroy other, but it shallbe the work of God to make it profitable to them whom he hath foreknown and predestinate.   

The xxiiii Chapter. ¶ That Election is established by the calling of God; but that the reprobrate do bring upon themselves the just destruction whereunto they are appointed.  
BUt, that the matter may more plainly appear, we must entreat both of the calling of the elect, and of the blinding and hardening of the wicked. Of the first of these I have already spoken somewhat▪ when I confuted their error, which thing that the generalness of the promises extendeth equally to all mankind. But this election which otherwise God hath hidden with himself he doth not without choice at length disclose by his calling, which a man may therefore call the testifying of it. 
Rom. v●●●● xxix.  For, whom he hath foreknown, them he hath foreapointed to be fashioned like the image of his son: whom he hath fore apointed, them he hath also called: whom he hath called, them he hath also justified, that in time to come he may glorify them. When the Lord hath by electing already adopted his into the number of his children: yet we see how they enter not into possession of so great a benefit, but when they be called: on the other side, how being called they do now enjoy a certain communicating of his election. For which reason Paul calleth the Spirit which they receive, 
Ro. v●i●. xv Eph. i. x●●●  both the Spirit of adoption, and the seal, and earnest of the inheritance to come: namely because it doth with the testimony thereof establish and seal to their hearts the assuredness of the adoption to come. For though the preaching of the Gospel spring out of the fountain of election: yet because it is also common to the reprobate, therefore it could not by it itself be a sure proof thereof. But God effectually teacheth his elect, that he may bring them to faith: as we have before alleged out of the words of Christ. 
Ih. xi. xlvi A●. xv●●. v● joha ●●. xliiii. Lib. de Grat. Chris●t. ●●●tra Pelag. & Caelest. ca ●4. & ●1.  Who so is of God, he & none other seeth the Father▪ Again, I have showed thy name to the men whom thou haste given me: Whereas he saith in an other place, No man can come to me, unless my Father draw him. Which place Augustine wisely weigheth, whose words are these. If (as Truth saith) every one that hath learned, comet: whosoever cometh not, certainly neither hath he learned. It doth not therefore follow that he which can come, also cometh, unless he have both willed and done it. But every one that hath learned of the father, not only can come, but also cometh, when now there is present both the profit of coming, and the affection of willing, and the ●eled with this light, that they should refuse to look upon election? Yet in the mean time I deny not, that to the end we may be certain of our salvation, we must begin at the word, and that our affiance ought therewith to be contented, that we may call upon God by the name of Father. For some quite contrary to right order, that they may be certified of the counsel of God (which is near unto us, in our mouth and in our heart) do covet to fly above the clouds. 
Deut. x●x. xiiii.  Therefore that rashness is to be restrained with sobriety of faith, that it may suffice us that God in his outward word is a witness of his hidden grace: to that the conduit pipe out of which there floweth water largely for us to drink, do not hinder but that the springhed may have his due honour.  
Therefore as they do wrongfully, which hang the strength of election upon the faith of the gospel, by which faith we feel that election pertaineth to us: so we shall keep the best order, if in seeking the certainty of our election, we stick fast in these later signs, which are sure witnessings of it. Satan do●●: with no tentation either more grievously, or more dangerously astonish the faithful, than when disquieting them with doubt of their election he doth also move them with a perverse desire to seek it out of the way. I call it looking out of the way, when a wretched man enterpriseth to break into the hidden secrets of the wisdom of God, and to pierce even to the hi●st eternity to understand what is determined of himself at the judgement seat of God. For then he throweth himself headlong to be swallowed up into the depth of the unmeasurable devouring pit, than he wrappeth himself with innumerable snares and such as he can not wind out of: then he overwhelmeth himself with the bottomless depth of blind darkness. For so is it rightful that the foolishness of the wit of man be punished with so horrible ruin, when he attempteth of his own force to rise up to the height of the wisdom of God. And so much more deadly is this tentation, as there is none to which we are commonly all more bend. For there is most rarely any man to be found, whose mind is not sometime stricken with this thought. Whens● hast thou salvation, but of the Election of God? And of Election what revelation hast thou? which thought, if it have once taken place in any man, either perpetually vexeth the miserable man with terrible torments, or utterly dismayeth him. Truly I would have no surer argument than this experience to prove, how wrongfully such men imagine of predestination. For the mind can be infected with no error more pestilent, than that which plucketh down and thrusteth the conscience from her peace and quietness toward God. Therefore if we fear shipwreck, we must diligently beware of this rock, which is never stricken upon without destruction. And though the disputing of predestination be esteemed like a dangerous Sea, yet in passing through it there is found a safe and quiet yea and pleasant sailing, unless a man do wilfully covet to be in danger. For as they do drown themselves in the deadly bottomless depth, which to be certified of their election do inquire of the secret Counsel of God without his word: so they which do rightly and orderly search it in such sort as it is contained in the word, receive thereof a singular fruit of comfort. Let this therefore be our way to search it, that we begin at the calling of God, & end in the same. howbeit this withstandeth not, but that the faithful may think that the benefits which they daily receive at the hand of God, 
Esa. xx●●.  do descend from that secret adoption: as they say in Isaiah, Thou haste done marvels, thy thoughts are old, true, and faithful: for as much as by that adoption as by a token, the Lords will is to confirm so much as is lawful to be known of his counsel. But least any man should think this a weak testimony, let us consider how much both clearness and certainty it bringeth us. Of which thing Bernard speaketh fitly. For after that he had spoken of the reprobate, he saith: The purpose of God standeth, the sentence of peace standeth upon them that fear him, both covering their evils, and rewarding their good things: so as to them after a marvelous manner not only good things, but also evil do work together unto good. Who shall accuse the elect of God? It sufficeth me to all righteousness, to have him alone merciful, to whom alone I have sinned. All that he hath decreed not to impute to me, is so as if it never had been. And a little after: O place of true rest, and to which not unworthily I may give the name of a bedchamber, in which God is seen not as troubled with wrath, not as withholden with care, but his will is proved in him good, and well pleasing, and perfect. This sight doth not make afraid, but calmeth: doth not stir up unquiet curiousness, but appeaseth it: doth not weary the senses, but quietet them. Here is quiet truly taken. God being appeased, appeaseth all things: and to behold him quiet, is to be quiet.  
First if we seek a fatherly kindness and favourable mind of God, we must turn our eyes to Christ, 
Matt. iii, xvii●  in whom alone the soul of the father resteth. If we seek salvation, life, and the immortality of the heavenly kingdom, we must then also flee to no other: for as much as he alone is both the fountain of life, and author of salvation, and heir of the kingdom of Heaven. Now whereto serveth election, but that being adopted of the heavenly Father into the degree of children, we may by his favour obtain salvation and immortality? How so ever in seeking thou toss it and shake it, yet thou shalt find that the uttermost mark of it extendeth no further. Therefore whom God hath taken to his children, it is not said that he hath chosen them in themselves, 
Eph. i. ii●●  but in his Christ: because he could not love them but in him, nor give them the honour of the inheritance of his kingdom, unless they had first been made partakers of him. If we be chosen in him▪ we shall not find in ourselves the certainty of our election: no, nor yet in God the Father, if we imagine him naked without the Son. Christ therefore is the mirror, in whom we both must, and without deceit may behold our election. For sith it is he into whose body the Father hath appointed to graff all them whom from eternity he hath willed to be his, that he may take for his children so many as he reknowlegeth among his members: we have a witness plain and sure enough▪ that we are written in the book of life, if we communicate with Christ. And that sure communion of himself he gave us, when by the preaching of the Gospel he testified that he was given to us of the father, that he with all his good things should be ours. 
Rom. viij. xxxi. Ih. iii. xv. Ih. v. xxviiii john. vi. xxxv.  We are said to put on him, & to grow together into him, that we may live: because he liveth. So oft is this doctrine repeated, The Father spared not his only begotten son, that whosoever believeth in him, may not perish. But he that believeth in him, is said to have passed from death into life. In which sense he calleth himself the bred of life, which who so eateth, he shall not die for ever. He (I say) hath been a witness to us, that they shallbe received of the heavenly Father in place of his children, of whom he hath been received by faith. If we covet any more than to be accounted among the children and heirs of God, than we may climb above Christ. If this be our uttermost mark: how much be we mad in seeking without him that which we have already obtained in him, and which may be found in him alone▪ Moreover sith he is the eternal wisdom, the unchangeable truth, and fast settled counsel of the Father: it is not to be ●eared lest that which he declareth to us in his word, should vary any thing be it never so little from that will of the father which we seek: but rather he faithfully openeth it unto us, such as it was from the beginning, and ever shallbe. The practice of this doctrine ought also to be in ure in prayers. For though the faith of election doth encourage us to call upon God: yet when we make our prayers, it were unorderly done to thrust it into the presence of God, or to covenant with this condition▪ Lord, if I be elected, hear me: for as much as he willeth us to be content with his promises, and no where else to seek whether he will be entreatable to us or no. This wisdom shall deliver us from many snares, if we can skill to apply that to a right use which hath been rightly written: but let us not undiscreetly draw hither and thither that which ought to have been restrained.  
There is also for stablishing of our affiance an other stay of election, which we have said to be joined with our calling. For, whom Christ taketh being enlightened with the knowledge of his name into the bosom of his Church, them he is said to receive into his faith & protection. 
john. vi. xxxvii. and x●●i. v●.  And whom so ever he receiveth, they are said to be committed to him of the father, and delivered to his trust, that they may be kept into eternal life. What mean we? Christ crieth out with a loud voice, that so many as the Father willeth to be saved, he hath delivered them into his protection. Therefore if we list to know whether God have care of our safety, let us seek whether he hath committed us to Christ, whom he hath made the only saviour of all his. Now if we doubt whether we be received of Christ into his faith and keeping, he preventeth our doubting, when he voluntarily effreth himself to be our shepherd, and pronounceth that we shallbe in the number of his sheep if we hear his voice. 
joh. x. iii.  Let us therefore embrace Christ, being liberally set open for us, and coming to meet us: he shall number us in his flock, and shall keep us enclosed with in his fold. But there entereth into us a carefulness of our state to come. 
Rom. viii. ●xx. Mat. xxii. xiiii. i Cor. x. xii.  For as Paul teacheth that they are called, which were before chosen: so Christ showeth that many are called, but few are chosen▪ yea and also Paul himself in an other place dishorteth us from carefulness: Let him that standeth (saith he) look that he fall not. Again, Art thou grafted into the people of God? Be not proud, but fear: for God is able to cut the of again that he may graff other. Finally we are sufficiently taught by experience itself, that calling and faith are of small value, unless there be adjoined continuance which happeneth not to all men. But Christ hath delivered us from this care: for verily these promises have respect to the time to come. 
Ihon. vi. xxxvii●● xi  All that my Father giveth me, shall come to me: and him that shall come to me, I will not cast him out of doers. Again, This is the will of him that sent me, the Father, that I lose nothing of all things that he hath given me, but may raise them up again in the last day. 
Io. x. xvii.  Again▪ My sheep hear my voice and they follow me: I know them, and I give them eternal life, and they shall not perish for ever, neither shall any man take them out of my hand. The Father which gave them to me, is greater than all: and no man can take them out of the hand of my Father. 
Matt. xv. xiii.  Now when he pronounceth, Every tree which my Father hath not planted, shall be plucked up by the root: he signifieth on the contrary side, that they can never be plucked from salvation, which have root in God. Wherewith agreeth that saying of John, 
i. Ihon. two. nineteen. Rom. viii. xxxviii.  If they had been of us, they had not at all gone out from us. Hereupon also cometh that noble glorying of Paul against Life and Death, present things and things to come: which glorying must needs be grounded upon the gift of continuance. Neither is it any doubt that he directeth this saying to all the faithful. In an other place the same Paul saith. 
Philip. i. xvi.  He that hath begun in you a good work, shall end it even until the day of Christ. As also David, when his faith fainted, leaned upon this stay: Thou shalt not forsake the work of thy hands. 
Psalm. ●. xxxviii.viii  And now neither is this doubtful, that Christ when he prayeth for all the faithful, asketh the same thing for them which he asketh for Peter, 
Luc. xxi●. xxxi●  that their faith may never faint. Whereby we gather, that they are out of danger of falling away, because the son of God, asking steadfast continuance for their godliness, suffered no denial. What would Christ have us to learn hereby, but that we should trust that we shall perpetually be safe, because we are once made his?  
But it daily happeneth, that they which seemed to be Christ's, do again revolt from him & fall, yea & in the very same place where he affirmeth that none had perished of them which were given him of the Father, 
Ihon. xvi. xii.  yet he excepteth the son of perdition. That is true in deed: but this is also as certain, that such did never clea●e to Christ with that affiance of heart with which I sat that the assuredness of our election is established. They went out from us (saith John) but they were not of us. For if they had been of us, 
i. Ih. ●●. nineteen.  they had still tarried with us. Neither do I deny that they have like signs of calling as the elect have: but I do not grant that they have that sure establishment of election which I bid the faithful to fetch out of the word of the Gospel. Wherefore let not such examples move us but that we quietly rest upon the promise of the Lord, where he pronounceth, 
Ih. iii. xvi. &. vi. xxxix  that all they are given to him of the Father, which receive him with true faith, of whom sith he is their keeper & Pastor, none shall perish. Of judas we shall speak hereafter. Paul doth not counsel Christians from assuredness altogether, butt from careless and lose assuredness of the flesh, which draweth with it, pride, presumption, and disdain of other, and quencheth humility and the reverence of God, & bringeth forgetfulness of grace received. For he speaketh to the Gentiles, whom he teacheth, that they ought not proudly & ungently to reproach that jews for this, that the jews being disherited, they were set in their stead. Fear also he requireth, not wherewith they should be dismayed & stagger, but which framing us to the humbler receiving of the grace of God, should abate nothing of the affiance thereof, as we have said in an other place. Beside that, he doth not there speak to every man particularly, but to the sects themselves generally. For when the Church was divided into two parts, & envy bred dissension, Paul putteth the Gentiles in mind that their being supplied into the place of the peculiar & holy people, aught to be to them a cause of fear & modesty. And among them there were many puffed up with glory, whose vain boasting it was profitable to beat down. But we have in an other place showed, that our hope is extended to the time to come even beyond death, & that nothing is more contrary to the nature of it, than to doubt what shall become of us.  
That saying of Christ, of many being called but few chosen, is very il taken after that manner. Theridamas shallbe nothing doubtful if we hold fast that which ought to be clear by the things above spoken, that there are two sorts of calling. For there is an universal calling whereby through the outward preaching of the word, God calleth all together to him, even them also to whom he setteth it forth unto that savour of death, & unto matter of more grievous condemnation. The other is a special calling which for the most part he vouch saveth to give only to the faithful, when by the inward enlightening of his spirit he maketh that the word preached is settled in their hearts. Yet sometime he maketh them also partakers of it whom he enlighteneth but for a time, & afterward by the deserving of their unthankfulness forsaketh them & striketh them with greater blindness. Now when the Lord saw the Gospel to be published far & wide, & to be despised of many, but to be had in due price of few: he describeth to us God under the person of a King, 
Mat. xxii.  which preparing a solemn feast sendeth his messengers round about to bid a great multitude to be his gests, and yet can get but a few, because every one allegeth lets for his excuse, so that at length he is compelled upon their refusal, to call out of the high ways every one that he meeteth. hitherto every man seeth that the parable must be understand of the outward calling. He addeth afterward that God doth like a good maker of a feast, which goeth about the tables, to cheer his gests. If he find any not clothed with a wedding garment, he will not suffer him with his uncleanliness to dishonour the solemnity of the feast. This part of the parable, I grant, is to be understand of them which enter into the Church by the profession of faith, but are not clothed with the sanctification of Christ. Such dishonours and as it were botches of his Church, the Lord will not suffer for ever: but, as their filthiness deserveth he will cast them out. Therefore few are chosen out of a great numbered of them that are called, but yet not with the calling by which we say that the faithful aught to judge their election. For, that general calling is also common to the wicked: but this special Calling bringeth with it the spirit of regeneration, which is the earnest & seal of the inheritance to come, wherewith our hearts are sealed up against the day of the lord. 
Eph. i xiii  In a sum sith hypocrites boast of godliness as well as the true worshippers of god, Christ pronounceth that at length they shallbe cast out of the place which they wrongfully possess: 
Psa. xu.i.  as it is said in the psalm, Lord, who shall dwell in thy tabernacle? The innocent in hands, & the man of a pure heart. 
Psa. xxiv  Again in an other place. This is the generation of them that seek God, of them that seek the face of the God of jacob. And so doth the Spirit exhort the faithful to sufferance, that they take it not grievously that the Israelites be mingled with them in the Church: for at length their visor shallbe plucked from them & they shallbe cast out with shame.  
The same reason is of the exception even now alleged, where Christ saith that none perished but the son of perdition. 
John. xvii. xii.  It is in deed an unproper speech, but yet not dark. For he was not accounted among the sheep of Christ, for that he was one in deed, but because he kept the place of one. 
Ihon. vi. lxx. Ihon. xiii  And where in an other place the Lord affirmeth that he was chosen with the Apostles, that is spoken only in respect of the ministery. Twelve (saith he) have I chosen, & one of them is a devil: that is, he had chosen him to the office of an Apostle. But when he speaketh of choosing to salvation, he denieth him far away from the numbered of the chosen saying: I speak not of all: 
Ihon. xiii ●●iii.  I know whom I have chosen. If a man do in both places confound the word of Choosing, he shall miserably entangle himself: if he make difference, 
Homil. 38.  nothing is more plain. Therefore Gregory teacheth very ill & pestilently when he saith that we know only our calling, but are uncertain of our election: whereby he moveth all men to fear & trembling: using also this reason, but because we know what we be to day, but what we shallbe we know not. But in the place he sufficiently declareth, how he stumbled at this block. For, because he hanged election upon the merits of works, he had matter enough & more to discourage the minds of men: but he cold not strengthen them, which did not remove them from themselves to the affiance of the goodness of God. Hereof the faithful have some taste of that which we have determined at the beginning: the predestination, if it be rightly thought upon, bringeth not a shaking of faith, but rather the best strengthening of it. And yet I deny not, that the holy ghost frameth his talk to the small measure of our sense. 
Eze. xiii. ix.  As when he saith. In the secret of my people they shall not be, & in the roll of my servants they shall not be written. As though God did begin to write in the book of life, them whom he reckoneth in the numbered of his: whereas yet we know, even by the witness of Christ, 
Phil. iiii. iii.  that the names of the children of God are from the beginning written in the book of life. But in these words is only expressed the casting away of them which seemed the chief among the elect: as it is said in the Psalm. 
Psa. lxix. xxix.  Let them be blotted out of the book of life, and let them not be written with the righteous.  
But the elect are neither immediately from the womb, nor all at one time, by calling gathered together into the flock of Christ, but as it pleaseth God to distribute his grace to them. But ere they be gathered together to that chief shepherd, they are scattered abroad and s●ray in the common desert, and differ nothing from other, saving that they be defended by the singular mercy of God, from falling into the extreme headlong downfall of death. Therefore if you look upon themselves, you shall see the offspring of Adam, which favoureth of the common corruption of the whole mass. That they be not carried into extreme and dispe●red ungodliness, this comes not to pass by any goodness naturally planted in them: but because the eye of God watcheth, and his hand is stretched out to their salvation. For they the dream that from their very nativity there is planted in their hearts I wot not what seed of election, by the virtue whereof they are alway inclined to godliness & to the fear of God, they both are not holpen to prove it by the authority of Scripture, & also are confuted by experience itself. They do in deed bring forth a few examples to prove that the elect even before their enlightening, were not utterly strangers from religion: that Paul in his being a Pharisee lived unreprovable, 
Phil. iii. v Act. x.ii.  that Cornelius was by alms & prayers accepted of God: & such other. Of Paul, we grant to them: of Cornelius, we say that they are deceived. For it appeareth that he was then already enlightened & regenerate, so that he wanted nothing but the clear reveling of the Gospel. But what will they wring out by these few examples? that all the elect are always endued with the spirit of godliness? No more than if a man by showing the uprightness of Aristides, Socrates, Zenocrates, Scipio, Curius, Camillus, & other, should thereof gather that all they that are left in blindness of idolatry, were desirous followers of holiness & honesty. Yea and the Scripture in more places than one, openly crieth out against them. For, the state which Paul describeth of the Ephesians before their regeneration, 
Eph. ii.ii.  showeth not one grain of this seed. Ye were (saith he) dead with defaults & sins, in which ye walked according to the time of this world, according to the prince of the ●yre, which now worketh in the obstinate children: among whom we all also were sometime conversant in the lusts of our flesh, doing those things that liked our flesh & mind. And we were by nature the children of wrath, 
Ep. v. viii Eph. iiii. xxiii.  as other also were. Again, Remember that ye were sometime without hope, & lacked God in the world. Again. Ye were sometime darkness: but now ye are light in the lord: walk as the children of light. But peradventure they will have these things to be referred to the ignorance of the true God, wherewith they deny not that the elect are holden before that they be called. Albeit this were a shameless cavilling, sith he thereof concludeth, that they ought now no more either to lie or to steal: yet what will they answer to other places? 
i Cor. vi. ix.  as is that place to the Corynthians, where when he had pronounced that neither whoremongers, nor idolaters, nor adulterers, nor weaklings, nor buggers, nor thieves, nor covetous men, shallbe heirs of the kingdom of God: he by & by addeth that they were wrapped in the same heinous offences before that they knew Christ: but now that they are both washed by his blood & made free by his Spirit. 
Rom. ●●●. nineteen.  Again an other place to the Romans. As ye have given your membres bond to uncleanness, & to iniquity unto iniquity, now yield them in bondage to righteousness. For what fruit had you of those things, in which ye are now worthily ashamed. etc.  
What manner of seed of election, I pray you, did then bud in them, which bring manifoldly defiled in all their life, as it were with desperate wickedness, wallowed in the most abominable and accursed sin of all? If he would have spoken after their opinion, he should have showed how much they were bound to the bountifulness of God, by which they had been preserved from sliding into so great filthiness. So Peter also should have exhorted his to thankfulness for the perpetual sede of election. 
i Pet. iiij. iii.  But he contrary wise putteth them in mind that the time past sufficed to make an end of the lusts of the Gentiles. What end of the lusts of the Gentiles. 
jos. two. i.ii. kin. xii. xvii. Luk. xxii. xvi.  What if we come to examples? What bud of righteousness was there in Rahab the harlot, before faith? in Manasse, when Jerusalem was dipped and in a manner drowned in the blood of the Prophets? in the Thief, which among his last gaspinges began to think of repentance? Away therefore with these arguments, which silly curious men do rashly devise to themselves without the Scripture. But let that abide certain with us, which the Scripture hath, that all have strayed like lost sheep, every one hath swerved into his own way, 
Esa▪ liii. vi.  that is, perdition. Out of this gulf of perdition, whom the Lord hath determined once to pluck forth, them he differreth till his fit time: only he preserveth them, that they fall not unto unpardonable blaspheme.  
As the Lord by the effectualness of his calling toward the elect, maketh perfect the salvation, whereunto he had by eternal counsel appointed them: so he hath his judgements against the reprobate, whereby he executeth his counsel of them. Whom therefore he hath created unto the shame of life, and destruction of death, that they should be instruments of his wrath, & examples of his se●eritie: from them, that they may come to their end, sometime he taketh away the power to hear his word, & sometime by the preaching of it he more blindeth & amasseth them. Of the first manner, whereas there be innumerable examples, let us choose out one more clear and notable than all the rest. There passed away about four thousand years afore Christ, in which he hid from all the Gentiles the light of his health bringing doctrine. If any man answer that he therefore made them not to enjoy so great a benefit because he judged them unworthy, they which come after shall not be proved any more worthy. Of which thing, beside the experience, 
Mala. iiii i.  Malachi is a substantial witness, which reproving infidelity mingled with gross blasphemies, yet declareth that there shall come a redeemer. Why therefore is he rather given to these than to those? He shall trouble himself in vain, that shall here search for a cause higher than the secret & unsearchable counsel of God. Neither is it to be feared lest any scholar of Porphirie, should freely gnaw at the righteousness of God while we answer nothing in defence of it. For when we say that none perish undeserving, and that it is of the free bountifulness of God that some be delivered, there is largely enough said for the setting forth of his glory, so that it needeth not our shyftinge. The sovereign judge therefore maketh away for his predestination, when whom he hath ones rejected, them being deprived of the communicatinge of his light he leaveth in blindness. Of the other manner there are both daily examples, and also many contained in the Scripture. one self same preaching is commonly made to a hundred, twenty receive it with ready obedience of faith: the rest do either set nought by it, or scorn it, or hiss it out, or abhor it. If any man answer that this diversity proceedeth of their malice and perverseness, he shall not yet satisfy us: because the others wit also should be possessed with the same malice, unless God did amend it with his goodness. Therefore we shall still be encumbered, unless we call to mind that which Paul saith, 
i Cor. iiii, seven.  Who maketh thee to differ? Whereby he signifieth that some excel other some, not by their own virtue, but by the only grace of God.  
Why therefore doth he in granting grace to those pass over these? Of those Luke showeth a cause, 
Act. xiij. xlviij.  Because they are ordained to life. Of these, what shall we think, but because they are the vessels of wrath unto dishonour? Wherefore let it not grieve us to say with Augustine. God (saith he) might turn the will of the evil into good, 
De Gen. ad litter. lib. 2 cap. 10.  because he is almighty. He might in deed. Why therefore doth he it not? because he would not. Why he would not, is in himself. For we ought to be no more wise than we ought to be. And that is much better, than to shift with chrysostom, 
Homil. de co●uers. Pauli.  and say that he draweth him that is willing & reacheth his hand, that the difference may not seem to stand in the judgement of God, but in the only will of men. Truly it so standeth not in the proper motion of man, that even the godly & they that fear God have need of a singular instruction of that Spirit. 
Act. xvi. xiv.  Lydia the purple seller feared God, and yet it behoved that her heart should be opened, that she might hearken to the doctrine of Paul, & profit in it. This is not spoken of one woman alone, but that we should know that the profiting of every man in godliness is the secret work of the Spirit. This verily can not be brought in question, that the lord sendeth his word to many, whose blindness he will have to be more enforced. For, to what purpose doth he hid so many commandments to be carried to Pharaoh? was it because he hoped that with often repeated messages he would be appeased? No, but before he began, he foreknew & foretold the end. Go (said he to Moses) & declare to him my will: 
God. xxi. Ezech. ij.iij. & xij. two.  but I will harden his heart, that he obey not. So when he stirreth up Ezechiel, he warneth him aforehand that he sendeth him to a rebellious and stubborn people: to the end that he should not be afraid if he perceive himself to sing to defmen. So he foretelleth to jeremy, 
jer. i.x.  that his doctrine should become a fire, to destroy & waste the people like stubble. 
Esa. vi. ix.  But the prophecy of Isaiah yet more enforceth it. For he is thus sent of the Lord: Go and say to the children of Israel: With hearing hear ye, and understand not: With seeing see ye, and know not. Make obstinate the heart of this people, & make heavy their ears, and over plaster their eyes: lest peradventure they may see with their eyes, and hear with their ears, and understand with their heart, that being turned they may be healed. Behold he directeth his voice to them, but that they may wax more deff, he lighteth a light, but that they may be made more blind: he showeth forth doctrine, but that they may be made more dull: he layeth to them a remedy, 
joh. xij. xxxix.  but not that they may be healed. And john alleging this prophecy, affirmeth that the jews could not believe the doctrine of Christ, because this curse of God lay upon them. Neither can this also be in controversy, that whom God will not have ●o be enlightened, to them he delivered his doctrine wrapped up in dark speeches, that they may nothing profit thereby but to be thrust into greater dullness. Christ also testifieth, 
Mat. xiii. xi.  that he doth therefore expound only to the Apostles the parables in which he had spoken to the multitude, because to them it was given to know the mysteries of the kingdom of God, but to the common people not so. What meaneth the Lord (wilt thou say) in teaching them, of whom he provideth that he may not be understanded? Consider whence is the fault, and thou wilt cease to ask. For in the word how great darkness soever there be, yet there is alway light enough to convince the conscience of the wicked.  
Now remaineth for us to see, why the lord doth the which it is plain that he doth. If it be answered that it is so done because men have so deserved by their ungodliness, wickedness, & unthankfulness: the same shall in deed be well & truly said: but because there appeareth not yet the reason of this diversity, why when some are bowed to obedience, other some continue hardened, 
Rom. i●▪ xvii.  in searching it we must needs go to that which Paul hath noted out of Moses, namely that God hath raised them up from the beginning, that he might show his name in the whole earth. Whereas therefore the reprobate do not obey the word of God opened unto them, that shallbe well imputed to the malice & perverseness of their heart, so that this be therewithal added that they are therefore given into this perverseness, because by the righteous but yet unsearchable judgement of God they are raised up to set forth his glory with their damnation. Likewise when it is said of the sons of Heli, 
i Sam. ii.xxu.  that they hearkened not to wholesome warnings, because the lord willed to kill them: it is not denied that the stubborness proceeded of their own naughtiness: but it is therewithal touched why they were left in stubborness, when the Lord might have softened their hearts, namely because his unchangeable decree had once appointed them to destruction. 
Ihon. xii. xxxviii.  To the same purpose serveth that saying of John, When he had done so great signs, no man believed in him: that the word of isaiah might be fulfilled, Lord, who hath believed our hearing? For though he do not excuse the stiff-necked from blame, yet he is content with that reason, that the grace of God is unsavoury to men, till the holy ghost bring taste. And Christ alleging the prophecy of isaiah, 
Ihon. vi. xlv.  They shall all be taught of God, dareth to no other end but to prove that the jews are reprobate & strangers from the Church, because they are unapt to learn: & he bringeth no other cause thereof but for that the promise of God doth not pertain to them. 
i Cor. i xxiii.  Which thing this saying of Paul confirmeth, that Christ which to the Jews is an offence, & to the gentiles foolishness, is to the called the strength & wisdom of God. For when he hath told what commonly happeneth so oft as the Gospel is preached, namely that some it maketh more obstinate, & of some it is despised, he saith that it is had in price of the only which at called. He had in deed a little before named them believers, but he meant not to take away the due degree from the grace of God which goeth before faith, but rather he added this second saying by way of Correction, that they which had embraced the Gospel should give the praise of their faith to the calling of God. As also a little after he teacheth that they are chosen of God. When the ungodly hear these things, they cry out that god with inordinate power abuseth his poor creatures for a sport to his cruelty. But we which know that all men are so many ways endangered to the judgement seat of God, that being asked of a thousand things they can not satisfy in one, do confess that the reprobate suffer nothing which agreeth not with the most just judgement of God. Whereas we do not clearly attain the reason thereof, let us not be discontent to be ignorant of somewhat, where the wisdom of god lifteth up itself into so great height.  
But forasmuch as there are a few places of scripture wont to be objected, in which God seemeth to deny that it is done by his ordinance that she wicked do perish, but by this that, he crying out against it, they wilfulli ●●ing death upon themselves: let us by briefly declaring these places, show that they make nothing again the sentence above set. There is brought forth a place of Ezechiel, that God will not the death of a sinner, but rather that he may be touched & live. 
 If they will extend this to all mankind: why doth he not move many to repentance, whose minds are more pliable to obedience, than theirs which at his daily allurements ware harder & harder? 
Mat. xjii. xxiii.  With the Sodomites (as Christ witnesseth) the preaching of the Gospel & miracles would have brought forth more fruit than in jury. How cometh it to pass therefore, if God will all to be saved, that he openeth not the gate of repentance to those miserable men that would have been more ready to receive grace? Hereby we see that the place is violently wrested, if the will of God, whereof the Prophet maketh mention, be set against his eternal counsel, whereby he hath severed the elect from the reprobate. Now if we seek for the true natural meaning of the Propet: his purpose is to bring hope of pardon to the penitent. And this is the sum, that it is to be doubted but that God is ready to forgive so soon as the sinner turneth. Therefore he willeth not his death, in so much as he willeth his repentance. But experience teacheth that he so willeth them to repent whom he generally calleth to him, that yet he toucheth not all their hearts. Yet is it therefore to be said that he dealeth deceitfully, because although that outward voice do but make them unexcusable which hear & do not obey it, yet it is truly accounted the testimony of the grace of God, by which testimony he reconcileth men to himself. Therefore let us hold this for the meaning of the Prophet, that the death of a sinner pleaseth not god: that the godly may have affiance, that so sove as they shall be touched with repentance, there is pardon ready for them with God: & the wicked may feel that their fault is doubled, because they answer not to so great merciful kindness & gentleness of God. The mercy of God therefore will alway meet repentance, but to whom repentance is given, both all the Prophets, & Apostles, & Ezechiel himself do plainly teach. Secondly there is alleged a place of Paul, where he saith that God willeth all men to be saved, 
i Tim. two. iiii.  which although it have a diverse meaning from the other, yet in something they agree together. I answer, first that by the rest of the text it is made plain how he willeth. For Paul coupleth together, that he willeth them to be saved, & to come to the acknowledging of the truth. If they will have this to be determined by the eternal counsel of God, 
Deut. iiii. seven.  that they receive the doctrine of salvation: what meaneth that saying of Moses, What nation is so noble, that God cometh near to it as he doth to thee? How came it to pass that God restrained from many peoples the light of the Gospel, which order enjoyed? How came it to pass that the pure knowledge of godliness never came to some, and some scarscely tasted so much as any dark principles of it? Hereof it shall now be easy to gather, whereto Paul tendeth. He had commanded Timothee to make solemn prayers in the Church for kings and princes. But when it seemed somewhat an absurdity that prayers should be made to God for a kind of men in a manner despaired (because they were not only strangers from the body of Christ, but also endeavoured with all their forces to express his kingdom) he added, that the same is acceptable to God which willeth all men to be saved. Wherbi verily he signifieth nothing else but that he hath stopped up that way unto salvation to no degree of men: but rather that he hath so powered out his mercy that he willeth no man to be void of it. The other sentences do not declare what God hath by his secret judgement determined of all men: but do show that there is pardon ready for all sinners which do only turn themselves to require it. For if they more stiffly stand upon this that it is said that he will have mercy upon all, I will on the contrary side answer them with that which is written in an other place, 
Ps. cxv. ii●  That our God is in heaven where he doth whatsoever he wil This word therefore must so be expounded that it may agree with the other, 
Exo. xxxiij nineteen.  I will have mercy upon whom I will have mercy, and I will show mercy to whom I will show mercy. He that chooseth out them whom he will have mercy on, doth not give it to all. But sith it clearly appeareth that in that place is spoken not of all particular men, but of degrees of men, we will make no longer disputing about it. Howbeit it is also to be noted, that Paul doth not affirm what God doth always and everywhere & in all men: but leaveth it to him at his liberty at length to make Kings & magistrates partakers of the heavenvly doctrine, although by reason of their blindness they do now rage's against it. They seem to press us more strongly with objecting the place of Peter, that God willeth none to perish, but receiveth all to repentance. But the undoing of this knot doth by & by offer self in the second word, because the will to receive can not be understanded to be any other than that which is every where taught. Truly the turning is in the hand of God: 
Eze. xxxvi xxvi.  whether he will turn all or no, let himself be asked, when he promiseth that he will give to a certain few men a fleshly heart, leaving to other some a stony heart. It is true in deed, that unless he were ready to receive them which call upon his mercy, 
Zach. i. iii  this saying should be false, Turn to me, and I will turn to you. But I say that none of all mortal men doth come to God but he that is prevented of God. And if repentance were in the will of man, 
two. Tim. two xxv.  Paul would not say, If peradventure he give them repentance. Yea unless the same God which with word exhorteth all men to repentance, did with secret moving of his spirit bring the chosen to it: 
jer. xxxi. xviii.  jeremy would not say, Turn me, Lord, and I shallbe turned: for when thou hast turned me, I have repent.  
But (thou wilt say) if it be so, there shallbe small truth in the promises of the gospel, which when they testify of the will of God, affirm that he willeth that which is against his inviolable decree. Not so. For howsoever the promises of salvation be universal, yet they nothing disagree with the predestination of the reprobate, so that we direct our minds to the effect of them. We know that then and not till then the promises are effectual to us, when we receive them by faith, on the other side when faith is made void, the promise is therewithal abolished. If this be the nature of them, let us then see whether these things disagree together: that it is said that God hath from eternity ordained whom he will embrace with love, and upon whom he will exercise wrath: and that he promiseth salvation to all without difference. Truly I say that they agree very well. For in so promising he meaneth nothing else than that his mercy is set open for all which do covet & crave it: which thing none do but they whom he hath enlightened. And them he enlightueth, whom he hath predestinate to salvation. They (I say) have the truth of the promises sure & unshaken, so as it can not be said that there is any disagreement between the eternal election of God, & the testimony of his grace which he offereth to the 〈◊〉. But why nameth he All? verily that the consciences of the godly may the more sa●ely rest, when they understand that there is no difference of synuers, so 〈◊〉 be present: & that the wicked may not cavil for their excuse, that they 〈◊〉 sanctuary whereunto they may withdraw themselves from the bondage of sin, when with their own unthankfulness they refuse it being offered them. Therefore when the mercy of God is by the Gospel offered to both sorts, it is faith, that is to say the enlightening of god, which maketh difference between the godly & ungodly, so as the one sort feeleth the effectualness of the gospel, & the other sort obtain no fruit thereof. The enlightening itself also hath the eternal election of God for the rule thereof. The complaint of Christ, 
Mat. twenty-three xxxvii.  which they allege, jerusalem, jerusalem, how oft have I willed to gather together thy chickens, but the wouldest not? maketh nothing for them. I grant the Christ there speaketh not only in the person of man, but also reproacheth them that in all ages they have refused his grace. But we must define the will of God which is entreated of. For neither is it unknown, how diligently God endeavoured to keep still that people, & with how great stifenesse they even from the first to the last being given to their wandering desires refused to be gathered together: but it followeth not thereof that the counsel of God was made void by the malice of men. They answer & say that nothing less a greeth with the nature of God than to have a double will in him. Which I grant to them, so that they fitly expound it. But why do they not consider so many testimonies, where God putting upon him the affections of man descendeth beneath his own majesty? He saith that he hath with stretched out arms called the rebellious people, 
Esa. ●●v. two  that he hath early & late travailed to bring them back to him. If they will apply all these things to god, & not consider the figure, there shall arise many superstitious contentions, which this one solution bringeth to agreement, that the property of man is figuratively applied to god. Howbeit the solution which we have brought in an other place largely sufficeth, that although the will of God be, as to our sense manifold: yet he doth not in himself diversly will this and that, but according to his wisdom, 
Eph. iii. x  which is diversly manifold (as Paul calleth it) he amasseth our senses, till it shall be given us to know that he marvelously willeth that which now seemeth to be against his will. They also mock with cavillations, that sith God is the father of all, it is unrighteous that he should disherit any that hath not before with his own fault deserved this punishment. As though the liberality of God streacheth not even to Hogs & dogs. But if they speak only of mankind, let them answer why God bound himself to one people, to be the father thereof: & why also out of the same people he pricked a small numbered as it were a flower. Butte their own lust of evil speaking hindereth these railers that they consider not that God so bringeth forth his sun to shine upon the good and evil, that the inheritance is laid up for a few, 
 to whom it shall one day be said, Come ye blessed of my Father, possess the kingdom. etc. They object also that God hateth none of these things that he hath made. Which although I grant them, yet this remaineth safe which I teach, that the reprobate are hateful to God, and that very rightfully, because they being destitute of his Spirit can bring forth nothing but cause of curse. They save further, that there is no difference of the jew and the Gentle, and therefore that the grace of God is without difference set before all men: namely if they grant (as Paul determineth) that God calleth as well out of the jews as out of the Gentiles, 
Rom. ix. xxiv.  according to his good pleasure, so that he is bound to no man. After this manner also is that wiped away which they object in an other place, 
Rom. xi. xxii.  that God hath enclosed all things under sin, that he may have mercy upon all: namely because he will that the salvation of all them that are saved be ascribed to his mercy, although this benefit be not common to al. Now when many things are alleged on both parts, let this be our conclusion, to tremble with Paul at so great depth, and if wanton tongues shall be busy, 
Ro. ix.ix. De praede. & gra●i. cap. 2.  that we be not ashamed of this his crying out, O man, what art thou that strivest with God? For Augustine truly a stirmeth that they do perversely which measure the righteousness of God by the measure of the righteousness of man.   

The xxv Chapter. Of the last Resurrection.  
ALthough Christ the son of righteousness, having overcome death, 
two. Ti. i.x. Ihon. v. xxiiii.  shining by the Gospel, giveth us the light of life (as Paul witnesseth) whereby also it is said that by believing we have passed from death into life, being now not foreigners and strangers, but citizens with the saints, & of the household of God, 
Eph. two. nineteen.  which hath made us to sit with the only begotten son himself in heavenly places, that nothing may be wanting to perfect felicity: yet lest if should be grievous unto us to be exercised under this hard warfare, as though we had no fruit of the victory which Christ hath gotten, we must hold fast that which is in an other place taught of the nature of hope. For, because we hope for those things which appear not, and (as it is said in an other place) faith is a demonstration of things invisible: so long as we are enclosed in the prison of the flesh, 
Rom. viii xxviii, He●. xx. i.ii. Cor. v. vi Colos. iii. iii. T●●. two. xii.  we are wayfaring from the Lord. For which reason the same Paul saith in an other place that we are dead, & that our life is hidden with Christ in God, & that when he which is our life, shall appear, then shall we also appear with him in glory. This therefore is our condition, that with living soberly & justly & godlily in this world, we look for the blessed hope, and the coming of the glory of the great God, & of our saviour jesus Christ. Here we need a singular patience, that we be not wearied & either turn back our course, or forsake our standing. Therefore whatsoever hath been hitherto set out concerning our salvation, requireth minds lifted up to heaven, 
i. Peter: viii.  that we may love Christ whom we have not seen, and believing in him may rejoice with unspeakable and glorious joyfulness, till we receive the end of our saith, as Peter telleth us. 
Colos. i.u.  After which manner, Paul saith that the faith and charity of the godly hath respect to the hope which is laid up in heaven. When we thus with our eyes fastened upon Christ do hang of heaven, & nothing with holdeth them in earth, from caring us to the promised blessedness: 
Matt. seven. xxi.  then is that truly fulfilled, Our heart is where our treasure is. Hereupon cometh that faith is so rare in the world, because nothing is more hard to our dullness than through innumerable steps to climb up above them with endeavouring forward to the price of our heavenly calling. To the great heap of miseries wherewith we be almost overwhelmed, are added the mockings of ungodly men, wherewith our simplicity is railed at, when volutarily forsaking the allurements of present good things, we seem to follow the blessedness hidden from us, as it were a fleeing shadow. Finally above & beneath us, before us & behind us, violent temptations besiege us, to the sustaining of the fear whereof our courages should be far to weak, unless being uncumbred of earthly things they were fast bound to the heavenly life, which in seeming is far from us. Wherefore only it hath sound profited in the Gospel, which is enured to a continual meditation of the blessed resurrection.  
Of the sovereign end of good things, the philosophers have in old time curiousli disputed, & also strived among themselves: yet none except Plato, acknowledged the sovereign good of man to be his conjoining with God. But what manner of conjoining that was, he cold not perceive so much as with any small taste, & no marvel, sith he had never learned of the holy bond thereof. To us the only & perfect felicity is known even in this earthly wayfaring: but, such as daily more & more enkindleth our hearts with desire of it, till the full enjoining may satisfy us. Therefore I said that none receive fruit of the benefits of Christ, but they that lift up their minds to the resurrection. 
Phil. iij. viii.  For, Paul setteth up this mark to the faithful, toward which he saith that he endeavoureth, & forgetteth all things till he con to it. And so much the more cherfulli aught we to travail toward it, lest if this world withhold us, we suffer grievous punishment for our slothfulness. Wherefore in an other place he marketh the faithful with this mark, that their conversation is in heaven, from whence also they look for their saviour. And that their courages should not faint in this race, he joineth all creatures companions with them. For, because every where are seen deformed ruins, he saith that all things in heaven & earth do endeavour the renewing. For sith Adam by his fall dissolved the perfect ordre of nature to the creatures, 
Ro. viii. nineteen.  their bondage is peineful & grievous, whereunto they are subject by reason of the sin of man, not for that they are endued with any feeling, but for that they naturally covet the perfect estate from which they are fallen. Therefore Paul saith that they groan, & are as in pain of child bearing, that we to whom are given the first fruits of the Spirit, may be ashamed to pine away in our corruption, & not at the least to follow the dead elements, which bear pain of an others sin. And the more to prick us forward, he calleth the last coming of Christ our redemption. It is true in deed that all the parts of our redemption are already fulfilled: but because Christ hath once been offered for sins, he shall be seen again without sin unto salvation. 
Heb. x.  With what miseries soever we be pressed, let this redemption sustain us even until the performance of it.  
The very weight of the thing itself shall whet our endeavour. For neither doth Paul without cause affirm that the whole gospel is void & deceitful, 
i Cor. xv. iiii.  unless the dead do rise again: because our state should be more miserable than the state of all men, namely sith we lying open to the hatredes & reproaches of many, are every hour in danger, yea & are as sheep appointed to the slaughter: & therefore the authority thereof should fall away not only in one part, but also in the whole sum which both our adoption & the effect of our salvation containeth. And so let us be heedfully bend to this most earnest thing of all, that no continuance of time may make us weary. For which purpose I have differred to this place that which I had briefly to entreat of it, that the readers may learn, when they have received Christ the author of their salvation, to rise up hire, & may know that he is clothed with heavenly immortality & glory, that the whole body may be made like fashioned to the head: as also the holy ghost oftentimes setteth forth in his person an example of the resurrection. It is a thing hard to be believed, the bodies when they have been consumed with rottenness, shall at their appointed time rise up again. Therefore where many of the Philosophers have affirmed souls to be immortal: the resurrection of the flesh hath been allowed of few: wherein although there was no excuse, yet we are thereby put in mind, that it is to hard a thing to draw man's senses to believe it. That faith may overcome so great a stop, the scripture ministereth two helps: the one is in the likeness of Christ, the other is the almightiness of god. Now so oft as the resurrection is thought of, let the image of Christ come into our minds: which in the nature that he took of us, so ran out the race of mortal life, 
ij. Cor. iiii x.  that now having obtained immortality, he is to us a pledge of the resurrection to con. For in the miseries wherewith we are besieged, we carry about his mortifying in our flesh, that his life may be openli showed in us. And we may not sever him from us, neither can we possibly, but that he must be torn in sunder. 
i Cor. xv. xiii.  Whereupon cometh that argument of Paul, If the dead do not rise again, then neither is Christ risen again: because verily he taketh that principle for confessed, the Christ was not made subject to death, nor obtained victory of death by rising again, privately for himself: but, that that was begun in the head which must needs be fulfilled in all the membres, according to the degree & order of every one. For it were not right that they should in all points be made equal with him. It is said in the Psalm. 
Ps. xvi.x.  Thou shalt not suffer thy meek one to see corruption. Although a portion of this trust pertain to us according to the measure of gift, yet the full effect hath not appeared but in Christ, which being free from all rotting hath received again his body whole. 
Phili. ii●●. xxi.  Now lest the fellowship of blessed resurrection with Christ should be doubtful to us, that we may be contented with this pledge, Paul expressly affirmeth that he therefore sitteth in heaven, & shall come at the last day a judge, that he may make our base and vile body like fashioned to his glorious body. In an other place also he teacheth, that God raised not up his son from death to the intent to show a token of his power: but to stretch out the same effectual force of the Spirit toward us which are faithful: whom he therefore calleth life, while he liveth in us, because he was given to this end that he should make alive that which is mortal in us. I knit up in a brief abridgement those things which might both be more largely handled & are worth● to be more gorgeously set out: & yet I trust that the godly readers shall in few words find matter enough which mai suffice to edify their faith. Christ therefore is risen again, that he might have us companions of the life to come. He was raised up of the father, in so much as he was the head of the church, from which he doth in no wise suffer himself to be plucked away. He was raised up by the power of the Spirit, which is common to us unto the office of quickening. Finally he was raised up, that he should be resurrection & li●e. But as we have said that in this miroure, there is to be seen of us a lively image of the resurrection, so let it be to us a sure substance to stay our mind, so that yet we be not lotheful or weary of long tarrying: because it is not our part to measure the seasons of times by our will, but patiently to rest, till God at his own fit time repair his kingdom. To which purpose seemeth the exhortation of Paul. The first fruits is Christ: & then they that are Christ's, 
●▪ Cor. xv.  every one in his order. But that no question should be moved of the resurrection of Christ, upon which the resurrection of us all is founded, we see by how many & how diverse means he hath made it approved by witness to us. Fine nosed men will laugh at the history which the Evangelists rehearse, as at a childish mockery. For of what importance shall the message be which fearful silly women bring, & afterward the disciples confirm being in a manner astonished? why did not Christ rather set up the triumphing ensigns of his victore in the midst of the temple & the market place? Why came he not forth terrible into the sight of Pilate? Why doth he not also prove himself to the priests & to whole Jerusalem that he is risen up alive again? As for the witnesses which he chose, profane men will scarscely grant them to be sufficient. I answer that although in these beginnings the weakness thereof was contemptible, yet all this was governed by the wonderful providence of God: the partly the love of Christ and zeal of godliness, & partly their own hardness of belief should carry them in haste to the sepulchre which had lately been dismayed for fear, the they might not only be seeing witnesses of the thing, but also should hear of the Angels that which they saw with their eyes. How shall we suspect their credit, who thought it to be a fable which they had heard of the women, till they were brought to the present sight of the thing itself? As for all the people and the Ruler himself, after that they had been largely convinced, it is no marvel if as well the sight of Christ, as other signs, was not granted them. The sepulchre was sealed up, the watchmen watched it, 
Mat. xxvii ●●vi. and xxviii. xi.  the third day the body was not found, The soldiers corrupted with money scattered a rumour the his Disciples had stolen him away. As though they had had power to gather a band together, or had armour, or were practised men to enterprise any such seat. I● the soldiers had not courage enough to drive them away, why did they not pursue them, that with the help of the people they might have taken some of them? Pilate therefore with his ring truly sealed the resurrection of Christ: & the watchmen which were set at the sepulchre both in their holding their peace & in their lying, were made publishers of the same resurrection. In the mean time the voice of Angels sounded, He is risen, he is not here. 
Luk. xxiv vj.  The heavenly glistering plainly showed that they were not men but Angels. Afterward, if there remained any doubting, Christ himself took it away. The disciples saw him ofter than ones, and also felt his feet and his hands, and their hardness of believing not a little profited to the strengthening of our faith. He disputeth among them of the mysteries of the kingdom of God, and at the last in their sights beholding him, 
Act. i.iij.  he ascended into heaven. And not only this sight was showed to the xi. Apostles, but also he was seen at ones of more than five hundred brethren. 
i Cor. xv. vi. Ihou. xvi. Act. ix. ●●ii. Act. seven. lv.  Now when he sent the holy ghost, he showed a sure proof not only of life, but also of the sovereign power: as he had said before, It is profitable for you that I go: otherwise the holy ghost shall not come. But now Paul was overthrown by the way not by the strength of a dead man, but he felt him whom he persecuted to have most high power. To Stephan he appeared for an other end, namely that with assuredness of life he might overcome the fear of death. To discredit so many authentic witnesses, is not only a part of distrustfulness, but also of frawarde and furious stubbornness.  
This which we have said, that in proving the resurrection our senses must be directed to the infinite power of God, 
Phi. iii. xx  Paul briefly teacheth, that he may make (saith he) our vile body like fashioned to the body of his brightness, according to the working of his power, by which he may subdue all things to himself. Wherefore nothing is more unmeet, than here to have respect what may naturally be done, where an inestimable miracle is set before us, which with the greatness thereof swalloweth up our senses. Yet Paul by setting forth an example of nature, reproveth their dullness which deny the resurrection. Thou fool (saith he) that which thou sowest is not quickened unless it first die. etc. He saith that in seed is sen a form of the resurrection, because out of rottenness groweth corn. Neither were it so hard a thing to believe, if we were as heedeful as we ought to be to the miracles which throughout all the costs of the world do offer themselves to our eyes. Butte let us remember that none is truly persuaded of the resurrection to come, but he which being ravished into admiration, 
Esa. xxvi nineteen.  giveth to the power of God his glory. isaiah lifted up with this affiance, crieth out, Thy dead shall live, my carcase shall rise again. Awake ye, & praise, ye dwellers of the dust. In despaired case he lifteth up himself to God the author of life, in whose hand are the ends of death, 
Ps. lxviii, job. nineteen. xxv.  as it is said in the psal. job also being liker to a carrion than to a man, trusting upon the power of god sticketh not as though he were whole and sound to lift up himself to that day saying, I know that my redeemer liveth: and in the last day he shall rise upon the dust (namely to show forth his power therein) and I shall again be compassed with my skin, and in my flesh I shall see God, I shall see him, and none other. For albeit that some do subtlely wrest these places, as though they ought not to be understand of the resurrection, yet they strengthen that which they covet to overthrow: because the holy men in their evils seek comfort from nowhere else, than from the likeness of the resurrection. Which better appeareth by the place of Ezechiel. For when the jews believed not the promise of their return, and objected that it was no more likely that a way should be made open for them, than that dead men should come out of their grave: 
E●. xxxl●i. viii.  there was a vision showed to the Prophet, a field full of dry bones: those the Lord commanded to take again flesh and sinews. Although under that figure he raiseth up the people to hope of return: yet the matter of hoping he gathereth of the resurrection: 
Ihon. v. xxvii.  as it is to us an exemplar of the deliverances which the faithful do feel in this world. So Christ, when he had taught that the voice of the Gospel giveth life: because the jews received not this, he by and by said further. Marvel not at this, because the hour cometh in which all that are in the graves shall hear the voice of the son of God, and shall come forth. Therefore after this example of Paul, 
●● Tim. iiii viij.  let us already cheerfully triumph in the midst of battles, because he which hath promised life to come, is mighty to keep that which is left with him: and so let us glory that a crown of righteousness is laid up for us, which the just judge shall deliver us. So shall it come to pass, that whatsoever griefs we suffer, they shallbe to us a showing of the life to come, because it agreeth with the nature of God to render affliction to the wicked which afflict us: but to us which are unjustly afflicted, rest at the appearing of Christ with the Angels of his power, in a flame of fire. But that is to be holden which he addeth by and by afterward, that he shall come that he may be glorified in his saints, & be made wonderful in all them that have believed, because the Gospel hath been believed.  
But although the minds of men ought to have been continnually occupied in this study: yet as though they would of set purpose destroy all remembrance of the resurrection, they have called death the uttermost bound of all things and the destruction of man. For verily Solomon speaketh of the common and received opinion, 
Ec. ix. iiij  when he saith that a living dog is better than a dead Lion. And in an other place. Who knoweth whether the soul of a man go upward, 
Ec. iij. xxi  & the soul of a beast go downward? But in all ages this brutish senseless errore hath been common in the world, yea & hath broken into the Church itself: for, 
Marc xii. xvi i. Luck. xx. xx.vi●. Ac. two. viij.  the Sadduces have presumed to profess openly that there is no resurrection, yea and that souls are mortal. But that this gross ignorance should not help to excuse any man, the infideles even by very instinct of nature have alway had an image of the resurrection before their eyes. For to what purpose served that holy and inviolable manner of burying, but to be an earnest of new life? Neither may it be answered that this spring of error: because the religiousness of burial was always in ure among the holy Fathers, and God willed the same manner to remain among the Gentiles, that an image of the rusurrection set before them might awake their drowsiness. But although that ceremony wanted his use of profiting, yet it is profitable for us if we wisely mark the end of it, because it is no slender confutation of unbelief, that all together professed that which no man believed. But Satan hath not only astonished the senses of men, so that they have buried with the bodies the remembrance of the resurrection, but also hath practised to corrupt this part of doctrine with diverse feigned inventions, that at length it might utterly die. I pass over how in Paul's time Satan began to pinch at it: but in a little after there followed the Millenaries, which limited the reign of Christ to a thousand years. Their error is so childish, that it needeth not or is not worthy of any confutation. 
reve. xx. iiij.  Neither doth the Revelation make on their side, by which it is certain that they coloured their error: forasmuch as in the place where he mentioneth the numbered of a thousand, he entreateth not of the eternal blessedness of the Church, but only of the divers troubles which were to come upon the Church, while it yet travailed in earth. But the whole Scripture crieth out that there shallbe no end of the blessedness of the elect, nor of the punishment of the reprobate. Now of all things which both are hidden from our sight and do far pass the capacity of our mind, either we must fetch the credit out of the certain oracles of God, or we must utterly cast it away. They which assign to the children of God a thousand years to enjoy the inheritance of the life to come, do not mark how great a dishonour they do both to Christ and his kingdom. For if they shall not be clothed with immortality: then neither is Christ himself, to whose glory they shallbe newly fashioned, received into the immortal glory. If their blessedness shall have any end: then the kingdom of Christ▪ upon the steadfastness whereof it standeth, endureth but for a time. Finally either they are most unskilful of all matters concerning God, or they go about with crooked maliciousness to overthrow the whole grace of God and power of Christ, the fulfilling whereof is no otherwise perfect, but when sin being blotted out & death swallowed up, eternal life is fully restored. But very blind men may see how fond they play the fools, which fear that they should ascribe to God to great cruelty if the reprobate be condemned to everlasting pains. The Lord forsooth shall do wrong, if he deny his kingdom to them which have by their unthankfulness made themselves unworthy of it. But (say they) their sins endure but for a time. I grant: but the majesty, yea and the righteousness of God, which they have offended by sinning, is eternal. Worthily therefore the remembrance of iniquity dieth not: But so the pain exceedeth the measure of the fault. This is a blasphemy not to be suffered, when the majesty of God is so little set by, when the despising thereof is esteemed at no greater value than the destruction of one soul. But let us leave these trifles least contrary to that which we have before said, we may seem to judge their dotages worthy of confutation.  
Byside these, there have ben two other doting errors brought in by men perversely curious. The one sort thought, as though the whole man died, that the souls shall rise again with the bodies. The other for as much as they grant that the souls be immortal spirits, say that they shallbe clothed with new bodies: whereby they deny the resurrection of the flesh. Of the first sort, because I have touched somewhat in speaking of the creation of man, it shallbe enough for me to warn the readers again, how beastly an error it is to make of a spirit fashioned after the image of God, a vanishing blast which doth nothing but quick the body in this frail life: and to bring the temple of the holy ghost to nothing: Finally to spoil that part of us wherein dimness chiefly shineth and marks of immortality appear, to spoil it (I say) of this gift: so that the estate of the body should be better and more excellent than the estate of the soul. The Scripture teacheth far otherwise, which compareth the body to a cottage, out of which it saith that we remove when we die, because it esteemeth us by that part which maketh us differing from brute beasts. 
two. Pet. ●. xiiii. i●. Cor. v. ●.  So Peter being me to death, saith that the time is come, when he must say away his tent. And Paul speaking of the faithful, after that he hath said: That when our earthly house shallbe dissolved, there is a building for us in heaven, adjoineth that we are wayfering from the Lord so long as we abide in the body, but do desire the presence of God in the absence of the body. If the souls do not overlive the bodies, what is it that hath God present when it is severed from the body? But the Apostle taketh away all doubting, 
Hebr. xii. xxxi.  when he teacheth that we are joined in fellowship to the spirits of the righteous. By which words he showeth, that we are joined in fellowship to the holy fathers, which even being dead do keep the same godliness with us, so that we can not be the members of Christ unless we grow together with them. Unless also the souls being unclothed of the bodies, did keep still their substance & were able to receive blessed glory, Christ would not have said to the thief, 
Luc. xxiii. xliii.  This day thou shalt be with me in paradise. Having so clear testimonies, let us not doubt after the example of Christ when we are dying, to commend our souls to God, or after the example of Stephen to commit them to Christ to keep, 
Act. seven. ●ix. i Pet. ii.xxu.  which not unworthily is called a faithful shepherd and bishop of them. To inquire of their mean state, is neither lawful nor expedient. Many do much combe● themselves with disputing what place they keep, and whether they do now enjoy the heavenly glory or no. But it is folly and rashness, to search depelier of unknown things, than God doth give us leave to know. 
Matth. v. viii. & xxvi. joh. xii. ●xxii.  When the Scripture, hath said that Christ is present with them, and receiveth them into paradise that they may enjoy comfort, on the other side that the souls of the reprobate do suffer such pains as they have deserved: it goeth no further. What teacher or master shall now open to us that which God hath hidden? Of the place, the question is no less fond and vain: for as much as we know that there is not the same dimension of the soul which is of the body. Whereas the blessed gathering together of holy spirits is called the bosom of Abraham, it is enough for us after this wayfaring to be received of the common father of the faithful, that he may communicate with us the fruit of his faith. In the mean time ●i●he the Scripture every where biddeth us to hang upon the expectation of Christ's coming, and differreth the crown of glory till then: let us be content with these bonds appointed us of God: namely, that the souls of the godly having ended the labour of their warfare do go into a blessed rest, where with happy joyfulness they look for the enjoying of the promised glory: and that so all things are holden in suspense till Christ the redeemer appear. As for the Reprobate, it is no doubt that they have the same estate which Jude assigneth to the Devils, 
jud. i vi.  to be holden bound with chains, till they be drawn to the punishment whereunto they are condemned.  
No less monstrous is their error, which imagine that souls shall not receive again the same bodies wherewith they are now clothed, but shall have new and other bodies. And the reason of the Manichees was very trifling, that is, that it is not meet that flesh which is unclean should rise again. As though there were no uncleanness of souls, which yet they debarred not from the hope of everlasting life. It was therefore all one as if they should say that that which is infected with the filth of sin can not be cleansed by God. For I now pass over that dotage, that flesh was naturally unclean, because it was create of the devil. Only I show that what so ever is now in us unworthy of heaven, it hindereth not the resurrection. And first, whereas Paul biddeth the faithful to cleanse themselves from all de●ilyng of the flesh and of the Spirit, 
two. Cor. v● i.  thereupon followeth the judgement which he in an other place pronounceth, 
two. Cor. v. ●  that every man shall receive by his body either good or evil. Wherewith agreeth that which he writeth to the Corinthians, 
two. Cor. iiii x. i Thes. v. xxiii.  That the life of jesus Christ may be openly showed in our mortal flesh. For which reason in an other place he doth no less prey that God preserve the bodies whole unto the day of Christ, than the souls and spirits. And no marvel, because it were a most great absurdity that the bodies which God hath dedicated to be temples to himself, should fall away into rottenness without hope of rising again. What say we to this, 
i Cor. vi.xu.  that they are also the members of Christ? that God commandeth all the parts of them to be sanctified to himself? that he willeth his name to be praised with tongues, 
i Tim. two. viii.  pure hands to be lifted up to him, sacrifices to be offered? What madness is it therefore that that part to which the heavenly judge hath vouchsafed to grant so great honour, should be brought from a mortal man into dust without any hope of restoring? 
i Cor. v●. xx.  Likewise when Paul exhorteth us to suffer the Lord as well in body as in soul, because both belong to God, verily he suffereth not that which he challengeth to God as holy, to be adjudged to eternal rottenness. Neither is there a plainer determination of the Scripture for any thing, than for the rising again of this flesh which we bear. 
i Cor. x●i. liii.  This corruptible (saith Paul) must put on uncorruption, and this mortal must put on immortality. If God did make new bodies, where is this changing of quality? If it had been said that we must be renewed, the doubtful speech peradventure mought have given occasion to their cavillation. 
Ro. xiiii▪ xi.  But now when pointing with his ●ingar to the bodies wherewith we are clothed, he promiseth to them uncorruption, he plainly enough denieth any new bodies to be made. Yea he could not (saith Tertullian) speak more plainly, unless he had holden his own skin in his hand. And they can by no cavillation escape from this, that where in an other place he saith that Christ shallbe the judge of the world, he allegeth this testimony of Isaiah, 
Esa. xlix. xviii.  I live, (saith the Lord) every knee shall bow to me: for as much as he plainly pronounceth that they to whom he speaketh shallbe subject to yield an account of their life: which could not agree, if new bodies should be brought before the judgement seat. Now in the words of Daniel there is no doubtfulness: 
Dan. xii.  And many of them that sleep in the earth of dust, shall awake, some to eternal life, and some to reproaches & to everlasting contempt: sith he fetcheth not new matter out of the four elements to make men, but calleth dead men out of their graves. And this very plain reason teacheth. For if mortality which took beginning at the fall of man, be accidental: then the repairing, which Christ brought, pertaineth to the same body which began to be mortal. And truly, whereas the Athenians laughed when Paul affirmed the resurrection, thereupon we may gather what manner of resurrection he preached: and that same laughing not smally availeth to strengthen our faith. The saying of Christ also is worthy to be noted: 
Matth. ●. xxviii.  Fear not them which kill the body, & can not kill the soul: but fear him which can throw both the soul and the body into hell of fire. For there is no cause to fear, unless the body which we now bear be subject to punishment. And no less plain is an other saying of the same Christ, 
john. v. xxviii.  The hour cometh, when all they that are in graves, shall hear the voice of the son of God, and shall come forth: they that have done good, into the resurrection of life: but they that have done evil, into the resurrection of judgement. Shall we say that soul's rest in the graves, that they lying there may hear Christ? and not rather that at his commandment the bodies shall return into the liveliness which they had lost? Moreover if we shall have new bodies genen us, where is the likefashioning of the head and the membres? Christ rose again: 
Ih. two. nineteen.  was it with forging to himself a new body? No, but as he had said before, Destroy this temple, and in three days I will bulde it up: he took again the same body which he had before borne mortal, For he had not much profited us, if a new body being put in place, the old body had been destroyed which was offered up for a sacrifice of satisfactory cleansing. We must also hold fast that fellowship which the Apostle preacheth: 
●. Cor. xu.xii.  That we rise again, because Christ hath risen again: for nothing is less probable than that our flesh in which we bear about the mortifying of Christ, should be deprived of the resurrection of Christ. Which verily appeared by a notable example, when at the rising again of Christ, 
Mat. xvii. iii.  many bodies of the Saints came out of the graves. For it can not be denied that this was forshewing, or rather an earnest of the last resurrection which we hope for: 
Candidati, men clothed in white, as were among the Romans they that were suitors for or newly elected into office.  such as was before in Enoch and Elias, whom Tertullian calleth New possessors of the resurrection: because they being in body and soul delivered from corruption, were received into the keeping of God.  
I am ashamed in so clear a matter to spend so many words: but the readers shall contentedly bear this trouble with me, that no hole may be open for froward and bold wits to deceive the simple. The flying spirits with whom I now dispute, bring forth a feigned invention of their own brain, that at the resurrection there shallbe a creation of new bodies. What reason moveth them to think so, but because it seemeth to them incredible, that a carrion consumed with so long cottennesse should return into his ancient state? Therefore only vnbele●e is the mother of this opinion. But us on the other side the Spirit of God order in the Scripture exhorteth to hope for the resurrection of our flesh. 
Col. two. x●.  For this reason baptism (as Paul witnesseth) is to us a seal of the resurrection to come: and likewise the holy Supper allureth us to the trust thereof, when we receive with our mouth the Signs of spiritual grace. And truly the whole exhortation of Paul, 
two. Cor. vi. ii●●. & seven. Ro. viij. xi  that we give our membres to be weapons unto the obedience of righteousness, should be cold unless that were joined which he addeth afterward, He that hath raised up Christ from the dead, shall quicken also your mortal bodies. For, what should it profit to apply our feet, hands, eyes, and tongues unto the service of God, unless they were partakers of the fruit & reward? 
i Cor. vi. xii. & xu.xix.  Which thing Paul plainly confirmeth with his own words, saying: The body not to fornication, but to the Lord: and the lord to the body. And he that hath raised up Christ, shall also raise up us by his power. More plain are those words which follow: that our bodies are the temples of the holy ghost & the members of Christ. In the mean time we see how he joineth the resurrection with chastity & holiness, as a little after he saith that the price of redemption pertaineth also to the bodies. 
Gala. vi. xvi●.  Now it were not reasonable that the body of Paul, in which he hath borne the princes of Christ, & in which he honourably glorified Christ, should lose the reward of the crown. 
Phil. iij. xxi.  Whereupon also came that glorying, We look for the redeemer from heaven, which shall make our vile body like fashioned to the body of his brightness. And if this be true, that we must by many afflictions entre into the kingdom of God, 
Act. xiiii. xxii.  no reason suffereth to debar the bodies from this entry, which God both exerciseth under the standard of the cross, & honoureth with the praise of victory. Therefore of this matter there arose among the Saints no doubting, but that they hoped to be companions of Christ, which removeth into his own person all the afflictions wherewith we are proved, to teach that they bring life. Yea and under the law he exercised the holy fathers in this faith with an outward ceremony. For to what purpose served the usage of burying, as we have already showed, but that they should know that there is new life prepared for the bodies that are laid up? Hereunto also tended the spices and other signs of immortality, wherewith under the law the darkness of faith was helped even as it was by the sacrifices. Neither was that manner bred by superstition, for as much as we see that the Spirit doth no less diligently rehearse burials than the chief mysteries of faith. 
Mat. xxvi. x.  And Christ commendeth that work as a special work, truly for none other reason but because it lifteth up our eyes from beholding of the grave which corrupteth & destroyeth all, to the sight of the renewing. Moreover the so diligent observing of the ceremony which is praised in the Fathers, sufficiently proveth that it was to them a rare & precious help of faith. 
Gen. xxi●. iiii. & nineteen.  For neither would Abraham have so carefully provided for the burying place of his wife, unless there had been set before his eyes a religion and a profit higher than the world, namely that garnishing the dead body of his wife with the signs of the resurrection he might confirm both his own faith & the faith of his household. But a clearer proof of this thing appeareth in the example of jacob, 
Goe xivii. thirty.  which to testify to his posterity that the hope of the promised land was not even by death fallen out of his mind, commanded his bones to be carried thither. I beseech you, if he was to be clothed with a new body, should he not have given a fond commandment concerning dust that should be brought to nothing? Wherefore if their authority of the Scripture be of any force with us, there can be required of no doctrine either a more clear or more certain proof. For this even children understand by the words of Resurrection, & raising up again, For neither can we call it the Resurrection of that which is now first created, neither should that saying of Christ stand fast, 
jeva. vi. x●●●●.  Whatsoever the Father hath given me, it shall not perish, but I will raise it up in the last day. To the same purpose serveth the word of Sleeping, which pertaineth only to the bodies. Whereupon also burying places were called Coemeteria▪ Sleeping places. Now it remaineth that I speak somewhat of that manner of the resurrection. 
 I use this word, because Paul calling it a mystery, exhorteth us to sobriety, & bridleth the liberty to dispute like Philosophers freely & subtly of it. First we must hold, as we have said, that we shall rise again in the same flesh which we bear, as touching the substance, but the quality shallbe other. As when the same flesh of Christ which had been offered for sacrifice, was raised up again, yet it excelled in other qualities as if it had been altogether an other flesh. Which thing Paul declareth by familiar examples. For as there is all one substance of the flesh of a man, and of a beast, but not all one quality: as all stars have like matter, but not like brightness: so he teacheth that though we shall keep still the substance of our body, yet there shallbe a change, that the state of it may be much more excellent. The body therefore, that we may be raised up again, shall not perish nor vanish away: but putting of corruption, it shall put on uncorruption. But for as much as God hath all the elements ready at his beck, no hardiness shall hinder him, but that he may command both the earth & waters & fire, to tender that which seemeth to be consumed by them. 
Esa. xxvi. ●●●.  Which also Esay testifieth, though not without a figure, where he saith, Behold, the Lord shall go forth of his place, that he may visit the iniquity of the earth: and the earth shall discover her blood, and shall no more hide her dead. But there is to be noted a difference between them that have ben dead long before, and those whom that day shall find alive. 
i Cor. xv. ●i.  For we shall not all sleep (as Paul saith) but we shall all be changed: that is to say, it shall not be of necessity that there be a distance of time between death and the beginning of the second life: because in a moment of time, and in the twyncling of an eye, the sound of the trumpet shall pierce, to raise up the dead uncorruptible, and with a sudden change to fashion again the living into the same glory. 
i Thes. iiii. ●v.  So in an other place he comforteth the faithful which must die: because they which shall then remain alive shall not go before the dead, but rather they shall first rise again which have slept in Christ. 
Hebr. ix. xxvii.  If any object that saying of the Apostle, that it is appointed to all mortalll men ones to die, it is easy to answer it with saying that when the state of nature is changed, it is a kind of death, and is fitly so called. And therefore these things agree well together, that all shallbe renewed by death when they shall put of their mortal body: and yet that it is not necessary that there be a severing of the body and the soul where there shallbe a sudden changing.  
But here ariseth a harder question: by what right the resurrection which is the singular benefit of Christ is common also to the wicked and the accursed of God. 
●h. xi. xxv.  We know that all were in Adam condemned to death: Christ came the resurrection and life. Came he to give life to all mankind universally without choice? But what is more against reason, than that they should by their obstinate blindness obtain that which the godly worshippers of God do obtain by only faith? Yet this remaineth certain, that there shallbe one resurrection of judgement, 
Mat. xxv. xx●●.  and an other resurrection of life, and that Christ shall come to sever the Lambs from the Goats. I answer, that this ought not to seem strange, the likeness whereof we see in daily experience. We see that in Adam we were deprived of the inheritance of the whole world, and that we are by no less just reason debarred from common food, than from the eating of the tree of life. Whence then cometh it to pass, that God doth not only make his sun to rise upon the good and evil, 
Matth. u.xlu.  but also as touching the uses of this present life, his inestimable liberality continually floweth forth to them with large plentuousness? Hereby verily we know that those things which properly belong to Christ and his members, do also overflow to the wicked: not that it is their rightful possession, but that they may be made the more inexcusable. So the wicked do oftentimes find God beneficial, by more than mean proofs, yea such as sometime do darken all the blessings of the Godly, but yet do turn to their greater damnation. If any man object, that the resurrection is not fitly compared to fading and earthly benefits: here also I answer that so soon as they were estranged from God the fountain of life, they deserved the death of the Devil, whereby they should be utterly destroyed: Yet by the marvelous counsel of God there was found a mean state that out of life they might live in death. No more absurdity ought it to seem, if the resurrection happen to the wicked, which draweth them against their wills to the judgement seat of Christ, whom now they refuse to hear for their master and teacher. For it were a small pain to be consumed away with death, if they were not, to suffer punishment for their obstinacy, brought before the judge, whose vengeance they have without end and measure provoked against themselves. But although we must hold that which we have said, and which that notable confession Paul before Felix containeth, 
Act. xx●●●●. xv.  that he looketh for the resurrection of the righteous and wicked: yet the Scripture oftentimes setteth forth election together with the heavenly glory to the only children of God: Because Christ properly came not to the destruction, but to the salvation of the world. Therefore in the Crede there is made mention of the blessed life only.  
But for as much as the Prophecy of death swallowed up by victory, shall then and not till then be fulfilled: 
Ose. xiii. xiiii. i Cor. xv. liv.  let us alway have in mind the eternal felicity, the end of the resurrection: of the excellency whereof, if all things were spoken which the tongues of men where able to speak, yet scarcely the smallest parcel thereof should be expressed. For how so ever we truly hear that the kingdom of God shallbe stuffed full with brightness, joy, felicity, and glory: yet those things that are spoken of are most far removed from our sense, and remain as it were wrapped in dark speeches, until that day come when he himself shall give to us his glory to be seen face to face. 
i. Ih. iii.ii.  We know (saith john) that we are the children of God, but it hath not yet appeared. But when we shallbe like to him, than we shall see him such as he is. Wherefore the Prophets, because they could by no words express the spiritual blessedness in itself, did in a manner grossly portray it out under bodily things. But for as much as the ferventness of desire must with some taste of the sweetness be kindled in us, let us chiefly continued in this thought, that if god do as a certain fountain which can not be drawn dry, contain in him the fullness of all good things, nothing is beyond him to be coveted of them that tend toward the sovereign good and the full perfection of felicity: as we are taught in many places. 
Goe xu.ii.  Abraham, I am thy reward exceeding great. With which saying accordeth David, 
Ps. xvi. vi Psa. xvii. xv. two. Pet. i. iiii.  The Lord is my portion, the lot hath very well fallen to me. Again in an other place, I shallbe satisfied with thy countenance. But Peter pronounceth that the faithful are called to this end, that they may be made partakers of the nature of God. How s●● because he shallbe glorified in all his saints, and shallbe made wonderful in them that have believed. If the Lord will enterparten his glory, power, and righteousness with his elect, yea and will give himself to them to be enjoyed, and (which is better) will after a certain manner grow into one with them: let us remember that under this benefit is contained all kind of felicity. And when we have much profited in this meditation, let us reknowledge that we yet stay beneath at the bottom of the roots, if the conceiving of our mind be compared with the highness of this mystery. Wherefore in this behalf we must keep sobriety, lest with how much greater boldinesse we shall fly up on high being unmindful of our own small measure, so much more the brightness of the heavenly glory overwhelm us. We feel also how the unmeasurable greediness to know more than is lawful, tickleth us: from whence both trifling and hurtful questions do spring from time to time: trifling I call those of which there can no profit be gathered. But this second kind is worse, because they which give themselves to them, do entangle themselves with pernicious speculations, and therefore I call them hurtful. That which the Scriptures do teach, aught to be out of all doubt with us: namely that as God diversly distributing his gifts to the Saints in this world, doth unequally enlighten them, so the measure of glory shall not be equal in heaven where God shall crown his gifts. For neither doth this belong indifferently to all which Paul saith, 
i Thes. two. nineteen. Mat. nineteen. xxviii.  Ye are my glory and crown in the day of Christ: nor also that saying of Christ to the Apostles: Ye shall sit judging the twelve tribes of Israel. But Paul (which know that as God enricheth the holy ones with spiritual gifts in earth, so he beautifieth them with glory in heaven) doubteth not that there is a peculiar crown laid up for him according to the rate of his labours. And Christ, to set forth to the Apostles the dignity of the office which they did bear, telleth them that the fruit thereof is laid up for them in heaven. So Daniel also saith, 
Da. xii. iii  But the wise shall shine as the brightness of the firmament, and they which justify many, as Stars to the worlds end and for ever. And if a man heedfully consider the Scriptures, they do not only promise eternal life to the faithful, but also special reward to every one. Whereupon cometh that saying of Paul, 
two. Timot. xiii. xiv. Matt. nineteen. xxix.  The Lord render to him in that day. Which the promise of Christ confirmeth, Ye shall receive a hundred fold in the eternal life. Finally as Christ beginneth in this world the glory of his body with manifold diversity of gifts, and increaseth it by degrees: so he shall also make it perfect in heaven.  
But as all the Godly will receive this with one consent, because it is sufficiently testified by the word of God: so on the other side leaving crabbed questions, which they shall know to be a hindrance to them, they will not pass their appointed bonds. As for my part, I do not only privately forbear superfluous searching of unprofitable things, but I also think that I ought to beware that I do not which answering nourish the lightness of other. Men hungry of vain knowledge do ask how great shallbe the distance between the Prophets and the Apostles, and again between the Apostles and the Martyrs: how many degrees Virgins differ from married folks: finally they leave no corner of heaven unsearched. Then it cometh in their minds to inquire to what purpose serveth the repairing of the world, sith the children of God shall need nothing of all this so great and incomparable plenty: but shall be like to the Angels, whose not eating is a Sign of the eternal blessedness. But I answer that in the very sight there shall be so great pleasantness, so great sweetness in the only knowledge without any use, that this felicity shall far pass all the helps wherewith we be now helped. Let us imagine ourselves to be set in the most wealthy coast of the world, and where we shall want no pleasure: yet who● is there whom his sickness do not sometime hinder and not suffer to use the benefits of God? Who is there whose course his own intemperance doth not oft break in sunder? Whereupon followeth that a clear enjoying and pure from all fault, although there be no use of corruptible life, is the perfection of felicity. Some go further and ask whether dross and other corruptions in metals, be not far from restoring and are contrary to it. Which though in some respect I grant them, 
Ro. viij. xxii.  yet I look with Paul for the repairing of these faults which took their beginning at sin, toward which repairing they groan and are in travail. Yet they proceed further, and ask what better estate is prepared for man, sith the blessing of issue shall them be at an end. This knot is also easy to be loosed. Whereas the Scripture so honourably setteth out that kind of blessing, that is referred to the encreasces wherewith God continually draweth forward the order of nature her mark: but in the perfection it is known that there is an other manner. But sith the unware are easily taken with allurements, and then the maze draweth them in depelier, and at length when every man's devices please himself there is no end of striving: therefore let this be a short way for us, to be contented with the glass & dark speech until we shall see face to face. For few of a great multitude care which way they may go to heaven: but all do before their time covet to know what is done there. All being commonly sluggish & slow to enter into battles, do already paint out to themselves imagined triumphs.  
Now because no description can match the grievousness of the vengeance of God upon the reprobate, 
Mat. viii. xii. & xxii. xiii. Mar. ix. xliii.  their torments and pains are figured to us by bodily things, namely by darkness, weeping, gnashing of teeth, unquenchable fire, and a worm endlessly gnawing the heart. For by such manners of speech it is certain that the Holy ghost meant to trouble all our senses with horror: 
Esa. lxxii. xxiiii.  as when it is said that there is prepared from eternity a deep Hell, that the nouryshmentes thereof are fire and much wood: that the blast of the Lord, as a stream of bremstone, doth set it on fire. 
Esa. thirty. xxxiii.  As by such things we must by helped after a certain manner to conceive the miserable state of the wicked, so we ought chiefly to fasten our thought upon this how wretched a thing it is to be estranged from the fellowship of God: and not that only, but also to feel the majesty of God so bend against thee, that thou canst not escape but be fast strained of it. For first his displeasure is like a most violent fire, with touching whereof all things are devoured and swallowed up. Then, all creatures so serve him to execute his judgement, that they to whom the Lord shall so show his wrath, shall feel the heaven, earth, sea, and beasts, as it were with cruel indignation inflamed against them and armed to their destruction. Wherefore it is no small thing that the Apostle pronounceth when he saith that the unbelieving shall suffer eternal punishment by dying from the face of the Lord, 
i Thes. i.ix.  and from the glory of his power. And so oft as the Prophets do cast us in fear with bodily figures, although they speak nothing excessively for our dullness, yet they add fore shewynges of that judgement to come, in the sun and the moon and the whole frame of the world. Wherefore the unhappy consciences do find no rest, from being vexed and tossed with a terrible whirlwind, from feeling themselves to be torn in pieces by God being angirly bend against them, from being pierced and lanced with deadly stings, from trembling at the lightning of God, and being bruised with the weight of his hand: so that it is much more ease to enter into all bottomless depths and devouring pits, than to stand one moment in those terrors. What and how great then is this, to be pressed with everlasting and never cessing siege of him? Of which thing the xc Psalm containeth a notable sentence: that although with only sight he scatter abroad all mortal men and bring them to nought, yet his worshippers, how much more fearful they are in the world, so much more he enforceth them and pricketh them forward laden with the cross, until he be all in all.   
The end of the third Book.   

THE FOURTH BOOK OF THE INSTItution of Christian religion, which entreateth of the outward means or helps, whereby God allureth us into the fellowship of Christ and holdeth us therein.  

¶ The first Chapter. Of the true Church with which we ought to keep unity, because it is the mother of all the godly.  
THat by Faith of the Gospel Christ is become ours, and we be made partakers of the salvation brought by him and of eternal blessedness, is already declared in the last book. But because our rudeness, and slothfulness, yea and vanity of wit, do need outward helps whereby Faith in us may both be engendered, and grow and increase in proceeding toward the mark whereunto it tendeth: God hath also added them, thereby to provide for our weakness. And that the Preaching of the Gospel might flourish, he hath left this treasure with the Church. 
Eph. iiii. xi.  He hath appointed Pastors and teachers, by whoes mouth he might teach them that be his: he hath furnished them with authority, finally he hath left nothing undone that might avail to the holy consent of faith and right order. First of all he hath ordained Sacraments, which we feel by experience to be more than profitable helps to nourish and confirm Faith. For because being enclosed in the prison of our flesh, we do not yet attain to the degree of Angels, God applying himself to our capacity according to his wonderful Providence, hath appointed a mean whereby we being far distant from him might come unto him. Wherefore the order of teaching requireth that now we entreat of the Church, and of the government, orders, and power of it, and then of the Sacraments, and lastly also of civil order: and therewithal that we call away the godly readers from those corruptions wherewith Satan in the Papane hath depraved all things that God had appointed for our salvation. I will begin at the Church, into whoes bosom God will have his children to be gathered together, not only that they should by her help and ministery be nourished while they are infants and young children, but also be ruled by her motherly care till they grow to riper age, and at length come to the mark of Faith. For it is not lawful that those things be severed which God hath conjoined, that to whom he is a Father, 
Ma. x.ix. Gal. viii. xxvi.  the Church be also their mother: and that not only under the law, but also sins the coming of Christ, as Paul witnesseth, which teacheth that we are the children of the new and heavenly Jerusalem.  
In the Crede, where we profess that we believe the Church, that is not spoken only of the visible Church whereof we now entreat, but of all the elect of God, in whose number they are also comprehended that are departed by death. And therefore this word Believe is there set, because oftentimes there can no other difference be noted between the children of God and the ungodly, between his peculiar flock and savage beasts. For whereas many do interlace this word in, that is without probable reason. I grant in deed that it is the more commonly used, and also wanteth nor the consenting testimony of antiquity, forasmuch as even the Nicen Crede, as it is reported in the Ecclesiastical history, addeth the preposition in. But there withal we may mark by the writings of the ancient Fathers, that it was in old time received without controversy to say, that they believed the Church and not in the Church. For Augustine, and that ancient writer whatsoever he was, whoes work remaineth under the name of Cyprian concerning the exposition of the Crede, do not only so speak themselves, but also do expressly note that it should be an unproper manner of speaking if the preposition were adjoined, and they confirm their opinion with no trifling reason. For we therefore testify that we believe in God because upon him as a true speaker our mind reposeth itself, and in him our confidence resteth which could not so conveniently be spoken to say in the Church, no more than it could be said, I believe in the forgiveness of sins, or in the resurrection of the flesh. Therefore although I would not strive about words, yet I had rather follow the propriety of speaking that should be fittest to express the matter, than curiously to seek for forms of speech whereby the matter may without cause be darkened. But the end is, that we should know that although the devil attempt all means to overthrow the grace of Christ, and though the enemies of God be carried with violente rage to the same intent: yet it can not be extinguished, nor the blood of Christ be made barren, but that it will bring forth some fruit. And so is both the secret election of God, and his inward calling to be considered: because he alone knoweth who be his, and holdeth them enclosed under a seal as Paul termeth it: saying that they bear his tokens whereby they may be severally known from the reprobate. 
Ep. i. xiii.  But because a small and contemptible number lieth hid under a huge multitude, and a few grains of wheat are covered with a heap of chaff, to God only is to be left the knowledge of his Church, the foundation whereof is his secret election. But it is not sufficient to conceive in thought and mind the multitude of the elect, unless we think upon such an unity of the Church into which we be truly persuaded that we ourselves be engrafted. For unless we be under our head christ united together with all the rest of his members, there abideth for us no hope of the inheritance to come. It is therefore called Catholic or Universal, because we can not find two or three Churches but that Christ must be torn in sunder, which can not be done. But all the elect of God are so knit together in Christ, that as they hang upon one head, so they may grow together as it were into one body, cleaving together with such a compacting of joints as the members of one self body: being truly made one, which with one hope, Faith, Charity, with one self Spirit of God do live together, being called not only into one inheritance of eternal life, but also into one partaking of one God and Christ. Wherefore although the sorrowful desolation that on each side presenteth itself in sight, crieth out that there is nothing left of the Church, yet let us know that Christ's death is fruitful and that God marvelously as it were in secret corners preserveth his Church. 
i Kin. nineteen. xviii.  As it was said to Elias, I have kept to myself seven thousand men that have not bowed their knee before Baal.  
Albeit this article of the Crede doth in some respect belong to the outward Church, that every one of us should hold himself in brotherly consent with all the children of God, should yield unto the Church that authority which it deserveth, finally should so behave himself as a sheep of the flock. And therefore is adjoined the communion of saints. Which parcel, although commonly the old writers do leave it out, yet is not to be neglected: because it very well expresseth the quality of the Church: as if it had been said that the Saints are gathered together into the fellowship of Christ with this condition, that whatsoever benefits God bestoweth upon them they should continually communicate them one to an other. Whereby yet the diversity of graces is not taken away, as we know that the gifts of the Holy ghost are diversly distributed: neither is the order of civil government disturbed, by which it is lawful for every man privately to enjoy his own possessions, as it is necessary, that for preseruatyon of peace among men, they should have among themselves peculiar and divided properties of things. But there is a community affirmed, such as Luke describeth, that of the multitude of the believers there was one heart and one soul: 
Act, iiii, xxxi. Eph, iiii. iiii.  and Paul, when he exhorteth the Ephesians to be one body, one Spirit, as they be called in one hope. For it is not possible, if they be truly persuaded that God is the common father, and Christ the common head to them all, but that being conjoined among themselves with brotherly love, they should continually communicate those things that they have. Now it much behoveth us to know what profit thereupon returneth unto us. For we believe the Church to this end, that we may be certainly persuaded that we are the members of it. For by this mean, our salvation resteth upon sure and sound stays, that it, although the whole frame of the world be shaken, can not come to ruin and fall down. first it standeth with god's election, neither can it vary or fail but together with his eternal Providence. Then, it is after a certain manner joined with the steadfastness of Christ, which will no more suffer his faithful to be plucked from him, than his own members to be rent and torn in pieces. Beside that, we are assured that truth shall alway abide with us, so long as we are holden in the bosom of the Church. last of all that we feel that these promises belong to us, 
joel, two. xxxii. Abd. xv●i. Ps. xl. vi, vi.  there shallbe salvation in Zion, God shall for ever abide in Jerusalem, that it may not at any time be moved. So much can the partaking of the Church do, that it holdeth us in the fellowship of God. Also in the very word Communion is much comfort: because while it remaineth certain, that what soever the Lord giveth to his and our members, belongeth to us, our hope is by all their good things confirmed. But in such sort to embrace the unity of the Church, it is not needful (as we have already said) to see the Church itself with our eyes, or feel it with our hands: but rather by this that it consisteth in Faith, we are admonished that we ought no less to think it to be, when it passeth our understanding, than if it openly appeared. Neither is our Faith therefore the worse, because it conceiveth it unknown: for asmuch as we are not herein commanded to discern the reprobate from the elect (which is the office of God only, and not ours) but to determine assuredly in our minds, that all they that by the merciful kindness of God the Father through the effectual working of the Holy ghost, are come into the partaking of Christ, are severed into the peculiar right and proper possession of Christ: and that, for asmuch as we be in the number of those, we are partakers of so great a grace.  
But sith it is now our purpose to entreat of the visible Church, let us learn even by this one title of Mother, how much ●he knowledge thereof is profitable, yea necessary for us: for asmuch as there is no other entry into life, unless she conceive us in he womb, unless she bring us fourth, unless she feed us with her breasts, finally unless she keep us under her custody and governance, until such time as being unclothed of mortal flesh we shall be like unto Angels. 
Mat. xxii. thirty. Es. xxxvii xxxi. joel, two, xxxii.  For our weakness suffereth us not to be dismissed from school, till we have been scholars throughout the whole course of our life. Beside that out of her bosom there is no forgiveness of sins, and no salvation to be hoped for, as witnesseth Isaiah and joel, 
Eze. xiii. ix.  with whom agreeth Ezechiel when he declareth that they shall not be in the number of God's people whom he putteth away from the heavenly life. As on the contrary side, they are said to write their names among the citizens of Jerusalem, that turn themselves to the following of true godliness. After which manner it is also said in an other Psalm: 
Psa, cvi, iiii.  Remember me, Lord, in the good will of thy people: visit me in thy salvation that I may see the benefits of thy elect, that I may be merry in the mirth of thy people, that I may rejoice with thy inheritance. In which words the fatherly favour of GOD, and the peculiar testimony of the Spiritual life is restrained to his flock, so that the departing from the Church is alway damnable.  
But let us proceed to prosecute that which properly belongeth to this place. 
Eph. iiii. xi.  Paul writeth that Christ, that he might fulfil all things, gave some Apostles, some Prophets, some Evangelists, and some Pastors and teachers, to the restoring of the holy ones, into the work of ministery, unto the edification of the body of Christ: until we all come into the unity of faith, and of the acknowledging of the son of God, unto a perfect man, and to the measure of the full grown age of Chryst. We see how God, which was able to make them that be his perfect in a moment, yet will not have them grow into manly age but by the bringing up of the Church. We see the mean expressed, for that unto the Pastors is enjoined the preaching of the heavenly doctrine. We see how all, not one excepted, are brought into one rule, that they should with mild Spirit and willing to learn yield themselves to the teachers appointed for that use. And by this mark Isaiah had long before set out the kingdom of Christ, where he sayeth: 
Esa, lix, xxi,  My Spirit which is in thee, and the words that I have put in thy mouth shall never depart, neither out of thy mouth, nor out of the mouth of thy seed and thy children's children. Whereupon followeth that they are worthy to perish with famine and pining hunger, whosoever they be that refuse the Spiritual meat of the soul reached unto them of God by the hands of the Church. 
Rom. x. xvii.  God doth breath Faith into us, but by the instrument of his Gospel, as Paul sayeth that Faith is by hearing. As also with God remaineth his power to save, but (as the same Paul witnesseth) he uttereth and displayeth the same in the preaching of the Gospel. For this reason in old time he willed that there should be made holy assemblies to the sanctuary, 
Ps. cxxxii xiiii. Psa. lxxx. two.  that doctrine uttered by the mouth of the Priest should nourish the consent of Faith. And to no other end those glorious titles have respect, where the temple is called the rest of God, and the sanctuary his house, where he is said to sit between the Cherubins, but to bring estimation, love, reverence and dignity to the ministery of the heavenly doctrine, which otherwise the sight of a mortal and despised man would not a little diminish. 
two. Cor. iiii seven.  Therefore that we should know, that out of earthen vessels is brought fourth unto us inestimable treasure, God himself cometh fourth, and in as much as he is author of this degree, so he will have himself to be acknowledged present in his institution. Therefore after that he hath forbidden his to give themselves to judgement by flying of birds, 
Levi. xi● xxxi.  to south sayings, magical arts, necromancy and other superstitions, he immediately addeth that he will give them that which ought to suffice in stead of all, that is to say, that they shall never be destitute of Prophets. But like as he sent not the old people ●o Angels, but raised up teachers out of the earth, which might truly perform the office of Angels: so at this day also his will is to teach us by men. And as in the old time he was not content with the only law, but added Priests for expositors, at whose lips the people should inquire for the true meaning thereof: so at this day he not only willeth us to be heedfully ben● to reading, but also appointeth masters over us, by whose travail we may be helped: whereof cometh double profit. For on the one part by a very good trial it proveth our obedience, where we hear his ministers speaking even as it were himself. On the other side it also provideth for our weakness, while after the manner of men he had rather speak unto us by interpreters to allure us unto him, than with thundering drive us away from him. And truly how expedient this familiar manner of teaching is for us, all the godly do feel by the fear wherewith the majesty of God doth worthily astonish them. But they that think that the authority of the doctrine is abaced by the contempt of the men that are called to teach, do be wray their unthankfulness: because among so many excellent gifts wherewith God hath garnished mankind: this is a singular prerogative, that he vouchsafeth to consecrate the mouths and tongues of men to himself, that his own voice should sound in them. Wherefore on our behalues let us not be grieved obediently to embrace the doctrine of salvation set fourth by his commandment and by his own mouth: because although the power of God is not bound to outward means, yet he hath bound us to an ordinary manner of teaching: which while phrentyke men refuse to keep, they wrap themselves in many deadly snares. Either pride, or disdainfulness, or envy moveth many to persuade themselves that they can sufficiently profit by their own private reading and study, and so to despise public assemblies, and to account preaching superfluous. But sith they do as much as in them is lose or break in sunder the holy bond of unity, no man escapeth the due punishment of this divorce, but he bewitcheth himself with pestilent errors and most wicked dotages. Wherefore, that the pure simplicity of Faith may flourish among us, let us not be grieved to use this exercise of godliness, which God by his institution hath showed to be necessary for us and so earnestly commendeth. But there was never yet found any even of the most wanton dogs which would say that we ought to stop our ears against God: but in all ages the Prophets and godly teachers have had a hard strife against the wicked, whoes stubbornness can never come under this yoke, to be taught by the mouth and ministery of men. Which is as much as to blot out the face of God which shineth unto us in doctrine. For, in old time the faithful were commanded to seek the face of God in the Sanctuary, 
Psa. cxv. iii. i Cor. three vi,  and the same is so oft repeated in the law, for no other cause but for that the doctrine of the law and the exhortations of the Prophets were to them a lively image of God: as Paul affirmeth that in his preaching shineth the glory of God in the face of christ. How much the more detestable are the Apostates, which greedily seek to divide Churches, as though they did drive sheep from their folds and cast them into the mouths of wolves. But we must hold that which we have alleged out of Paul, that the Church is no otherwise builded but by outward preaching, and that the holy ones are holden together with no other bond but when with learning and profiting with one consent they keep the order appointed by God to the Church. To this end principally, as I have said, the faithful in old time under the law were commanded to resort to the sanctuary. Because when Moses speaketh of the dwelling place of God, he doth there withal call it the place of name, 
Exod. xx. xxiiii.  where God hath set the memory of his name. Whereby he plainly teacheth that without the doctrine of godliness there is no use thereof. And it is not doubtful but that for the same reason David with great bitterness of Spirit complaineth that he is by the tyrannous cruelty of his enemies kept from entering into the Tabernacle. It seemeth commonly to many a childish lamentation, because it should be but a very small loss, and also no great pleasure should be foregone thereby, to want the entry of the temple, so that there were enough of other delytefull things. But he bewaileth that with this one grief, anguish, and sorrow, he is fretted and vexed and in a manner wasted. for nothing is of greater estimation with the faithful, than this help whereby God by degrees lifteth up his on high. For this is also to be noted, that God in the mirror of his doctrine always so showed himself to the holy Fathers, that the knowledge was spiritual. Wherefore the temple is called not only his face, but also (to take away all superstition) his foot stole. 
Ps. cxxxii seven. Ps, xcix, vi. Para. xxviii, two, Act. seven. xlviii,  And this is that happy meeting into unity of Faith, while from the highest even to the lowest all do aspire to the head. All the temples that ever the gentiles upon any other purpose builded to God, were but a mere profaning of his worship: whereunto, though not with like grossness, yet somewhat the jews fell. Whereof Stephen out of the mouth of Esay reproacheth them, where he sayeth, that God dwelleth not in temples made with hands. etc. Because only God doth by his word sanctify to himself temples to the lawful use. And if we rashly attempt any thing without his commandment, by and by to an evil beginning do cleave new devices by which the evil is spread abroad without measure. Yet Xerxes, when by the counsel of the Magicians he burned up or plucked down all the temples of Greece, undiscreetly said, that the gods to whom all things ought to be freely open were enclosed within walls and tiles. As though it were not in the power of God, to the intent he might be near us, after a certain manner to descend unto us, and yet neither to change place, nor to fasten us to earthly means: but rather by certain chariotes to carry us up to his heavenly glory, which with the inmeasurable greatness thereof filleth all things, yea and in height surmounteth the heavens.  
Now forasmuch as at this time there hath been great strife about the effectualness of the ministery, while some excessively amplify the dignity thereof: and some other affirm that that which is properly belonging to the Holy ghost is wrongfully given away to mortal man, if we think that ministers and teachers do pierce to the minds and hearts, to amend as well the blindness of the minds as the hardness of hearts: it is mere that we give a right determination of this controversy. All that they contend on both parts shall easily be accorded by expressly noting the places where God the author of preaching joining his Spirit with it promiseth fruit thereof: or again, when severing himself from outward helps he challengeth to himself alone as well the beginnings of Faith as the whole course thereof. It was the office of the second Elias (as Malachi witnesseth) to enlighten the minds, 
Mal. bill. vi, joh. xv. xvi. i. Pete. ●. xxiii. i Cor. liii xv. i Cor. ix. two. two. Cor. iii vi. i Cor. two. iiii. Ga. iii ●●. i, Cor. iii. ix.  and to turn the hearts of fathers to the children, and unbelievers to the wisdom of the righteous. Christ pronounceth that he sendeth the Apostles, that they should bring fruit of their labour. But what that fruit is Peter shortly defineth, saying that we be regenerate with incorruptible seed. And therefore Paul glorieth that he by the Gospel begat the Corinthyans', and that they were the seal of his Apostle ship: yea that he was not a literal minister, such as did only beat the ears with sound of voice, but that there was given him an effectualness of Spirit, that his doctrine should not be unprofitable. In which meaning also in an other place he saith, that his Gospel was not in word only, but in power. He affirmeth also that the galatians by hearing received the Spirit of Faith. finally in many places he maketh himself not only a worker together with GOD, but also assigneth himself the office of giving salvation. truly he never brought fourth all these things to this intent to give unto himself any thing were it never so little severally from God: as in an other place he shortly declareth, saying: our labour was not unprofitable in the Lord, 
i The. iii v. Ga. two. viii  according to his power mightily working in me. Again in an other place, he that was mighty in Peter toward the circumcision, was also mighty in me toward the Gentiles. 
i Cor. three seven.  But how he leaveth nothing severally to the ministers, appeareth by other places, as: he that planteth is nothing, and he that watereth is nothing, but God that giveth the increase. Again: I have laboured more than all: not I, but the grace of God that was with me. And truly we must hold fast those sayings, where God ascrybing to himself the enlyghtening of the mind, and the renewing of the heart, teacheth that it is a robbery of God if man take upon himself any part of either of them. In the mean time if any man offer himself to the ministers whom God ordaineth, willing to learn, he shall know by the fruit, that this manner of teaching not in vain pleased God, and that this yoke of modesty was not in vain laid upon the faithful.  
But as for the Church visible and which is within the compass of our knowledge, what judgement is meet to be given thereof, I think it already appear evidently by that which we have before said. For we have said, that the holy Scripture speaketh of the Church after two sorts. Sometime when it nameth the Church, it meaneth that church which is in deed before God, into which none are received but they that are both by grace of adoption the children of God, and by santification of the Spirit the true members of Chryst. And then truly it comprehendeth not only the holy ones that dwell in earth, but also all the elect that have ben sins the beginning of the world. But often times under the name of the Church it signifieth the universal multitude of men scattered abroad in the world, which profess that they worship one God and Christ, by Baptism entre into his Faith, by partaking of the Supper testify their unity in true doctrine and charity, have an agreement in the word of the Lord, and for the preaching thereof do keep the ministery ordained by Christ. In this Church there be mingled many hypocrites which have nothing of Christ but the name and outward show: there be many ambitious, covetous, envious, evil speakers, some of unclean life: which be suffered for a time, either because they can not by lawful order of judgement be convinced, or because there is not always in ure that severity of discipline that ought to be. Therefore as we must needs believe that the Church which is invisible to us, is to be seen with the eyes of God only: so are we commanded to regard this Church which is called a Church in respect of men, and to keep the communion of it.  
Therefore so much as behoved us to know it, the Lord hath set it out by certain marks and as it were signs unto us. 
two. Tim. two nineteen.  This is in deed the singular prerogative of God himself, to know who be his, as we have already alleged out of Paul. And truly that the rashness of men should not creep so far, it is provided, by the very success of things daily putting us in mind, how far his secret judgements do surmount our understanding. For even they that seemed most desperate, and accounted utterly passed hope, are by his goodness called back into the way: and they that seemed to stand fast in comparison of other, do oftentimes fall. 
Homel. in joan. 45.  Therefore according to the secret predestination of God (as Augustine saith, there be many sheep without, and many wolves within. For he knoweth them, and hath them marked that know neither him nor themselves. But of those that openly bear his badge, his only eyes do see who be both holy without feigning, and who will continue even to the end, which is the very chief point of salvation. Yet on the other side, forasmuch as he foresaw it to be somedeal expedient, that we should know who were to be accounted his children, he hath in this part applied himself to our capacity. And because the certainty of Faith was not necessary, he hath put in place thereof a certain judgement of charity: whereby we should acknowledge for membres of the Church those that both with confession of Faith, and with example of life, and with partaking of sacraments, do profess the same God and Christ with us. But as for the knowledge of the body thereof how much more that he knew it to be necessary for our salvation, with so much the more certain marks he hath set it out.  
Lo hereupon groweth and ariseth unto us, a face of the Church visible to our eyes. For where soever we see the word of God to be purely preached and heard, and the sacraments to be ministered according to the institution of Christ, there it is in no wise to be doubted that there is some Church of God: 
Math. xviii. xx.  forasmuch as his promise can not deceive, Where soever two or three are gathered together in my name, there I am in the mids of them. But that we may evidently understand the sum of this matter, we must proceed by these as it were degrees: that is to say, that the universal church is a multitude gathered together out of all nations what soever they be, which being sundered and severally scattered by distances of places, yet doth agree in one truth of godly doctrine, and is bound together with the bond of one self religion: And that so under this are comprehended all particular Churches which are in all towns and streets according to the order of men's necessity, so that every one of them may rightfully have the name and authority of a Church: And that all particular men which by profession of godliness are reckoned among such Churches, although they be in deed strangers from the Church, yet do after a certain manner belong unto it, till by public judgement they be banished out of it. Howbeit there is somewhat a divers manner in judging of private men and of Churches. For it may fall in experience, that such men as we shall think not to be altogether worthy of the company of the godly, yet we must use like brethren, and account them among the faithful, for the common consent of the Church, whereby they are suffered and borne withal in the body of Christ. We do not by our testimony allow such to be membres of the Church: but we leave them the place that they have among the people of God, till it be by orderly right of law taken away from them. But of the very multitude we must otherwise think: which if it hath and honoureth the ministery of the word, and the administration of Sacraments, it deserveth without doubt to be esteemed and judged a Church: because it is certain that those things are not without fruit. So we do also preserve to the universal Church her unity, which devilish spirits have always travailed to cut in sunder: neither do we defraud of their authority those lawful assemblies which are disposed according to the fitness of places.  
We have set for signs to discern the Church by, the preaching of the word, and the observing of the Sacraments. For these can be no where but they must bring forth fruit, and be prospered with the blessing of God. I do not say, that wheresoever the word is preached, there by and by springeth up fruit: but I say that no where it is received and hath a stayed seat, but that it bringeth forth the effectualness thereof. Where the preaching of the gospel is reverently heard, and the Sacraments are not neglected, how soever it be, there for that time appeareth a not deceitful & not doubtful face of the Church, whereof no man may unpunished either despise the authority, or refuse the admonitions, or resist the counsels, or mock at the corrections: much less to departed from it, and to break in sunder the unity of it. For the Lord so highly esteemeth the Communion of his Church, that he counteth him for a traitorous run away and forsaker of Religion, who soever shall stubbornly estrange himself from any Christian fellowship, so that it be such a one as hath the true ministery of the word and Sacraments. He so commendeth the Church's authority, that when it is violate, he judgeth his own diminished. Neither is it of small importance, that the Church is called the pillar and strong stay of truth and the house of God. 
i Ti. three xv.  By which words Paul signifieth, that to the end the truth of God should not decay in the world, the Church is a faithful keeper thereof: because God's will was to have the preaching of his word kept pure, and to show himself unto us a Father of household by her ministery and labour, while she feedeth us with spiritual n●urishementes, and procureth all things that make for our salvation. It is also no slender praise, 
Eph. v. xxvii. Ephes. i. xxiii.  that it is said that she is chosen and severed by Christ to be his spouse, that should be without wrinkle and spot, the body and fullness of him. Whereupon followeth, that departing from the Church is a denying of God and of Christ. Therefore so much the more we must beware of so wicked disagreement. For while we go about, so much as in us lieth, to procure the ruin of God's truth, we are worthy that he should send down his lightning with the whole violent force of his wrath to destroy us. Neither can there be imagined any fault more heinous, than with wicked breach of Faith to defile the marriage that the only begotten son of God hath vouchsafed to contract with us.  
Wherefore let us diligently keep these marks imprinted in our minds, and let us esteem them according to the Lords wil For there is no thing that Satan more endeavoureth than to take away and abolish the one of these, or both: sometime that when these marks are razed and blotted out, he may take away the true and natural distinction of the Church: sometime that when they are brought in contempt, he may with o●en falling away pluck us from the Church. By his craft it is brought about, that in certain ages passed, the pure preaching of the word ha●h vanished away: and now he doth with as great importunacy travail to overthrow the ministery, which yet Christ hath so established in the Church, that when it is taken away, the edification of the Church perisheth. But now, how dangerous, yea how deadly a tentation is it when it doth but come in our mind to departed from that congregation, wherein are seen the signs and tokens by which the Lord thought his Church sufficiently described? We see how great heed is to be taken on both sides. For, that we should not be deceived under the title of the Church, every congregation that pretendeth the name of the Church must be examined by that manner of trial, as by a touchstone. If it have in the word and Sacraments the order appointed by the Lord, it will not deceive us: let us boldly yield unto it the honour due to Churches. But contrary wise if it boast itself without the word & Sacraments, we must no less with fearful conscience beware of such deceits, than on the other side we must flee rashness & pride.  
Where as we say that the pure ministery of the word and the pure usage in celebrating the Sacraments, is a sufficient pledge and earnest, so that we may safely embrace as the Church any fellowship wherein both these shallbe: this extendeth so far that it is never to be cast of, so long as it shall continue in those, although it swarm full of many other faults. Yea and there may some faultynesse creep into it, in the administration either of Doctrine, or of the Sacraments, which ought not to estrange us from the communion of it. For all the articles of true Doctrine be not of one sort. Some be so necessary to be known, that they ought to be certain and undoubted to all men, as the proper principles of Religion: of which sort are, That there is one God. That Christ is God, and the son of God: that our Salvation consisteth in the mercy of God: and such like. There be other that being in controversy between Churches, yet do not break the unity of Faith. For those Churches that disagree about this one point, if without lust of contention, without stubborness of affirming, the one think that souls when they depart from the bodies do fly up into heaven, and the other Church dare determine nothing of the place, but yet certainly holdeth that they live to the Lord. 
Phili. iii. nineteen.  The words of the Apostle are: Let all us that be perfect think all one thing: but if ye think any thing otherwise, this the Lord shall also reveal unto you. Doth he not sufficiently show that diversity of opinions about these matters, that be not so necessary, ought to be no ground of dysagreement among Christians? It is in deed a principal point, that we agree in all things. But for as much as there is no man that is not wrapped with some little cloud of ignorance: either we must leave no Church at all, or we must pardon a being deceived in such things as may be unknown without violating the sum of religion, and without loss of salvation. But I mean not here to defend any errors be they never so little, so as I would think that they should be cherished with flattering and winking at them: but I say that we ought not rashly for every light dissension forsake the Church, in which at lest that Doctrine is retained safe and uncorrupted, wherein standeth the safety of godliness, and the use of Sacraments is kept as it was institute by the Lord. In the mean time if we endeavour to amend that which displeaseth us, we do therein according to our duty. And hereunto belongeth that saying of Paul: 
i Corin. xiiii. thirty.  If any thing better be revealed to him that sitteth, let the first hold his peace. Whereby it is evident, that all the membres of the Church are every one charged with endeavour to public edification, according to the measure of his grace, so that it be done comely and according to order: that is, that we neither do forsake the communion of the Church, nor abiding in it, do trouble the peace and well ordered discipline thereof.  
But in bearing with the imperfection of life, our gentle tenderness ought to go much further. For herein is a very slippery easiness to fall: and herein with no small devices doth Satan lay wait for us. For there have ben always some, which filled with false persuasion of perfect holiness as though they were already made certain airy spirits, despised the company of all men, in whom they saw remaining any thing of the nature of man. such in old time were the Cathari, and they that were as mad as they, the Donatists. Such at this day are some of the Anabaptists, which would seem to have profited above the rest. Some there be that offend more by an undiscrete zeal of rygteousnesse, than by that mad pride. For when they see among them to whom the Gospel is preached, the fruit of life not agreeably answering to the doctrine thereof, they by and by judge that there is no Church. It is in deed a most just displeasure, and such a one whereunto in this most miserable age of the world, we give to much occasion. Nether may we excuse our accursed slothfulness, which the lord will not suffer unpunished: as even already he beginneth with grievous scourges to chastise it. Woe therefore to us, which with so dissolute licentiousness of wicked doings, make that weak consciences be wounded by reason of us. But in this again they offend whom I have spoken of, because they can not measure their being displeased. For where the Lord requireth clemency, they leaving it, do give themselves wholly to immeasurable rigorousness. For, because they think that there is no Church where there is not sound pureness and uprightness of life, for hatred of sins they depart from the lawful Church, while they think that they serve from a company of wicked men. They allege that the Church of Christ is holy. But that they may also understand that it is mingled of good and evil men, let them hear this parable out of the mouth of Christ, wherein it is compared to a net, 
Mat. xiii. xlvii. Mat. xiii. xxiii. Math. iii. xii.  in which fishes of all kinds are gathered together: and are not chosen out till they be laid abroad upon the shore. Let them hear that it is like unto a corn field, which being sown with good grain, is by the enemies fraud scattered with tars, of which it is not cleansed until the crop be brought into the barn floor. Finally let them hear that it is like unto a floor, wherein the wheat is so gathered together, that it lieth hidden under the chaff, till being cleansed with fan and sy●e it be at length laid up in the grainer. If the Lord pronounce that the Church shall even to the day of judgement be troubled with this evil, to be burdened with mingling of evil men: they do in vain seek for a Church sprinkled with no spot.  
But they cry out that it is an intolerable thing, that the pestilence of vices so rangeth abroad. What if the saying of the Apostle do here also answer them? Among the Corithians not only a few had gone out of the way, but the infection had in a manner possessed the whole body: There was not only one kind of sin, but many: neither were they light offences, but certain horrible outrageous doings: it was not only corruption of manners, but also of doctrine. What in this case saith the holy Apostle, that is to say, the instrument of the Holy ghost, by whoes testimony the Church standeth and falleth? Doth he require a division from them? Doth he banish them out of the kingdom of Christ? Doth he strike them with the extremest thunderbolt of curse? He not only doth none of all these things: but he both acknowledgeth and reporteth it a Church of Christ and fellowship of saints. If there remain a Church among the Corinthians, 
i Cori. i xi. &. iii. iii &. u.i. &. vi seven. et. ix.i. &. xu.xii.  where contentions, sects, and envious partakynges do broil: where quarrels and brawlings be in ure, with a greediness of having: where that wicked doing is openly allowed, which were abominable among the very Gentiles: where Paul's name is unjustly railed at, whom they ought to have honoured as their father: where some scorn at the resurrection of the dead, with ruin whereof the whole Gospel falleth: where the gracious gifts of God serve to ambition, and not to charity: where m●ny things are uncomely and unorderly done: and if therefore there still remain a Church, because the ministery of the word and of the Sacraments is there not refused, who dare take away the name of the Church from them that can not be charged with the tenth part of these fauces? They that with so great preciseness deal so cruelly against the Churches of this present time: what (I pray you) would they have done to the Galathians, 
Galat. i.  which were almost utter forsakers of the Gospel among whom yet the same Apostle found Churches:  
They object also, how that Paul grievously rebuketh the Corinthians for suffering in their company a man that was a heinous sinner, and then he setteth a general sentence wherein he pronounceth, that it is unlawful even to eat bread with a man of reproachful life. Here they cry out: 
i Cor. v. two.  If it be not lawful to eat common bread, how may it be lawful to eat with them the bread of the Lord. I confess in deed that it is a great dishonour, if hogs and dogs have place among the children of God: it is also a much more dishonour if the holy body of Christ be given forth to them. And truly if they be well ordered Churches, they will not suffer wicked men in their bosom, and will not without choice admit both worthy and unworthy together to that holy banquet. But forasmuch as the Pastors do not always so diligently watch, yea and sometime are more tender in bearing with men that they ought to be, or are hindered so that they can not use that severity that they would: it cometh to pass that even they that are openly evil, are not always thrust out of the company of the holy ones. This I grant to be a fault: neither will I diminish it, sith Paul doth so sharply rebuke it in the Corinthians. But although the Church be slack in her duty, it shall not be therefore immediately in the power of every private man, to take upon himself the judgement to sever him. I do in deed not deny that it is the doing of a godly man to withdraw himself from all private company of evil men, to entangle himself in no willing familiarity with them. But it is one thing to flee the company of evil men, and an other thing for hatred of them to forsake the Communion of the Church. But where as they think it sacrilege to be partakers of the lords bread with them, they are therein much more rigorous than Paul is. For where he exhorteth us to a holy and pure partaking, he requireth not that one should examine an other, or every man the whole Church, but that they should eachone prove himself. 
i Cor. xi. xviii.  If it were unlawful to communicate with an unworthy man, then truly Paul would bid us to look circumspectly whether there were any in the multitude, by whoes uncleanness we might be defiled. Now when he requireth only of every man the proof of themselves, he showeth that it nothing hurteth us if any unworthy do thrust themselves in among us. And nothing else is meant by this which he saith afterward, 
i Cor. xi. xxix.  He that eateth unworthily, eateth & drinketh judgement to himself. He doth not say, to other, but to himself. And rightfully. For it ought not to stand in the choice of every particular man, who be to be received, and who to be rejected. The knowledge hereof belongeth to the whole Church, which knowledge can not be had without lawful order, as hereafter shall be said more at large. Therefore it should be unrighteous, that any private man should be defiled with the unworthiness of an other, whom he neither can nor aught to keep back from coming to it.  
But although by this undiscrete zeal of righteousness this tentation doth sometime also entre into good men: yet this we shall find that to much preciseness groweth rather of pride, disdainfulness, and false opinion of holiness, than of true holiness and true zeal thereof. Therefore they that are bolder than other, and as it were standard bearers to make any departing from the Church, for the most part do it upon no other cause, but in despising of all men to boast themselves to be better than other. 
Contra par. lib. in. cap. i.  Therefore Augustine saith well & wisely: When godly order and manner of Ecclesiastical discipline ought principally to have regard unto the unity of Spirit in the bond of peace: which the Apostle commanded to be kept by bearing one with an other: and which being not kept, the medicine of revenge is proved to be not only superfluous, but also pernicious, and therefore now to be no medicine at all: those evil children, which not for hatred of other men's iniquities, but for affection of their own contentions, do greedily labour either wholly to draw or at least to divide the weak common peoples entangled with the boasting of their name, swelling with pride, mad with stubborness, traitorous with slanders, troublesome with seditions, lest they should seem to want the light of truth, do pretend a shadow of rigorous severity: and those things that are in the holy Scriptures commanded to be done with a gentler kind of healing, saving the sincerity of love, and keeping the unity of peace, to correct the faults of brethren, they abuse it to sacrilege of schism, and to occasion of cutting of. 
E●usd. lib. ca two.  But to godly and quiet men he giveth this counsel, that they mercifully correct that which they can, and that which they can not, patiently bear, and groan and mourn with love, until God either amend and correct them, or at the harvest root up the tars, and fan out the chaff. Let the godly travail to fortify themselves with these armours, lest while they seem to themselves strong and courageous revengers of righteousness, they depart from the kingdom of heaven, which is the only kingdom of righteousness. For sith it is Gods will to have the communion of his Church to be kept in this outward fellowship: he that for hatred of evil men doth break the token of that fellowship, entereth into a way whereby is a slippery falling from the communion of saints. Let them think that in a great multitude there be many truly holy & innocent before the eyes of the Lord, whom they see not. Let them think that even of them that be diseased there be many that do not please or flatter themselves in their faults, but being now and then awakened with earnest fear of God do aspire to a greater uprightness. Let them think that judgement ought not to be given of a man by one deed: forasmuch as the holiest do sometime fall away with a most grievous fall. Let them think that to gather a Church there lieth more weight both in the ministery of the word and in the partaking of the holy mysteries, than that all that force should vanish away by the fault of some wicked men. Last of all let them consider, that in judging the Church, the judgement of God is of greater value than the judgement of man.  
Where also they pretend that the Church is not without cause called Holy, it is meet to weigh with what holiness it excelleth: lest if we will admit no Church but such a one as is in all points perfect, we leave no Church at all: 
Eph. u.xu.  It is true in deed which Paul saith, that Christ gave himself for the Church to sanctify it: that he cleansed it with the laver of water with the word of life, to make her unto himself a glorious spouse having no spot or wrinkle etc. Yet this is also nothing less true▪ that the Lord daily worketh in smoothing her wrinkles and wiping away her spots. Whereupon followeth that her holiness is not yet fully finished. Therefore the Church is so holy, that it daily profiteth and is not yet perfect: daily proceedeth, & is not yet come to the mark of holiness: as also in an other place shallbe more largely declared, whereas therefore the prophets prophecy that there shallbe a holy Jerusalem, 
joel. iii. xvii. Esa. xxxv viii.  through which strangers shall not pass: and a holy temple wherinto unclean men shall not enter: let us not so take it, as if there were no spot in the membres of the Church: but for that with their whole endeavour they aspire to holiness & sound pureness, by the goodness of God cleanness is ascribed to them, which they have not yet fully obtained. And although oftentimes there be but rare tokens of such sanctification among men: yet we must determine that there hath been no time sins the creation of the world wherein the Lord hath not had his Church, and that there shall also be no time to the very end of the world, wherein he shall not have it. For albeit immediately from the beginning the whole kind of men is corrupt and defiled by the sin of Adam: yet out of this, as it were a polluted mass, God always sanctifieth some vessels unto honour, that there should be no age without feeling of his mercy. Which he hath testified by certain promises: 
Psalm. lxxxix. iiii Psalm. ●xxxii. xiii Hie. xxxi. xxxv.  as these: I have ordained a testament to my elect: I have sworn to David my servant, I will for ever continue thy seed: I will build thy seat in generation and generation. Agyan, the Lord hath chosen Zion, he hath chosen it for a dwelling to himself: This is my rest for ever. etc. Again, These things saith the Lord which giveth the Sun for the light of the day, the moon and stars for the light of the night. If these laws shall fail before me, than the seed of Israel shall also fail.  
Hereof Christ himself, the Apostles, and in manner all the Prophets have given us example. Horrible are those descriptions wherein isaiah, Hieremie, joel, Abacuc, and the other do lament the sicknesses of the Church of Jerusalem. In the common people, in the magistrate, in the Priests all things were so corrupt, that isaiah doubteth not to match Jerusalem with Sodom and Gomorrha. Religion was partly despised, partly defiled: in their manners are commonly reported thefts, extortions, breaches of faith, murders and like mischiefs. Yet therefore the Prophets did neither erect to themselves new Churches, nor build up new altars on which they might have several sacrifices: but of what soever manner men they were, yet because they considered, that God had left his word with them, & ordained Ceremonies whereby he was there worshipped, in the midst of the assembly of the wicked they held up pure hands unto him. Truly if they had thought that they did gather any infection thereby, they would rather have died a hundred times than have suffered themselves to be drawn thereunto. Therefore nothing withheld them from departing, but desire to the keeping of unity. But if the Prophets thought it against conscience, to estrange themselves from the Church, for many and great wicked doings, not of one or two men, but in manner of the whole people: then we take to much upon us, if we dare by and by depart from the communion of the Church, where not all men's manners do satisfy either our judgement, yea or the Christian profession.  
Now, what manner world was there in the time of Christ and the Apostles? And yet that desperate ungodliness of the Pharisees, and the dissolute licentiousness of living, which then each where reigned, could not hinder, but that they used the same Ceremonies with the people, & assembled with the rest into one temple to the public exercises of religion. Whereof came that, but because they knew that the fellowship of evil men did not defile them, which with a pure, conscience did communicate at the same Ceremonies. If any man be little moved with the Prophets and Apostles, let him yet obey the authority of Christ. Therefore Cyprian well saith, 
Lib. iii. epist. 5.  though there be seen tars or unclean vessels in the Church, yet there is no cause why we should departed from the Church: we must only labour that we may be wheat: we must use diligence and endeavour as much as we may that we may be a golden or silver vessel. But to break the earthen vessels, is the only work of the Lord, to whom also is given an iron rod. And let no man challenge to himself that which is properly belonging to the Son only, to be able alone to fan the floor, and cleanse the chaff, and sever all the tars by man's judgement. This is a proud obstinacy, and a presumption full of sacrilege, which a perverse furor taketh to itself. etc. Therefore let both these things remain certainly fixed. First that he hath no excuse that of his own will forsaketh the outward communion of the Church▪ where the word of God is preached & the sacraments ministered: then that the faults of a few or of many are no hindrance, but that we may therein rightly profess our faith by the Ceremonies institute by God: because a godly conscience is not hurt by the unworthiness of any other either pastor or private man, and the mysteries are to a holy & upright man nevertheless pure & wholesome because they are together handled of unclean men.  
Their preciseness and disdainfulness proceedeth yet further: because they acknowledge no church but such a one as is pure from all spots be they never so small: yea they are angry with good teachers, for that in exhorting the faithful to go forward, they teach them all their life long to groan under the burden of vices, and to flee unto pardon. For they prate that by this mean men be led from perfection. I grant in deed, that in earnest calling upon perfection we ought not slowly or coldly to travail, much less to be idle: but to fill our minds with confidence thereof while we be yet in our course, I say, it is a devilish invention. Therefore in the Crede the forgiveness of sins is aptly joined next after the church. 
Esay thirty iii. xiiii.  For none do attain it, but only they that are citizens and of the household of the church, as it is red in the Prophet. Therefore the bilding of the heavenvly Jerusalem ought to go before, wherein afterward this mercifulness of God may have place, that whosoever come unto it, their iniquity may be taken away. I say that it ought first to be builded, not for that there can be any church without the forgiveness of sins, but because the lord hath not promised his mercy but in the Communion of Saints. Therefore the first entry for us into the church & kingdom of God, is the forgiveness of sins, without which we have no covenant or conjoining with God. 
Ose. two. xviii.  For thus he sayeth by the Prophet: In the day I will strike you a covenant with the beast of the field, with the fowl of the air, & with the vermin of the earth. I will break the sword & war from out of the earth, & I will make men to sleep without fear. I will espouse you unto me for ever. I will espouse you (I say) in righteousness, in judgement, in mercy, and in compassions. We see how by his mercy the lord reconcileth us to himself. And so in an other place, when he foresayth that the people shallbe gathered together again, whom he had scattered abroad in his wrath, he saith, I will cleanse them from all wickedness wherewith they have sinned against me. 
Io. xxxiii. viii.  Wherefore by the sign of washing we enter into the fellowship of the church: whereby we may be taught, that there is no entry open for us into the household of God, unless our filthiness be first wiped away with his goodness.  
But by the forgiveness of sins the Lord doth not only receive and adopt us once into the church, but by the same he also preserveth & maintaineth us still in it. For to what purpose were it, to have such a pardon granted us, as should serve for no use? But every one of the godly is a witness to himself that the mercy of God should be vain and mocking, if it should be granted only but one's: because there is none that is not in his own conscience privy throughout his whole life of many weaknesses, which need the mercy of God. And truly not in vain God promiseth this grace peculiarly to them of his own household: & not in vain he commandeth the same message of reconciliation to be daily offered unto them. Therefore as throughout all our life we carry about us the r●nantes of sine, unless we be sustained with the continual grace of the lord in forgiving our sins, we shall scarcely abide one moment in the church. But the lord hath called his unto eternal salvation. Therefore they ought to thick that there is pardon always ready for their sins. Wherefore we ought to hold assuredly, that by the liberality of God by mean of Christ's deserving through the Sanctification of the Spirit, sins, have been and are daily pardoned to us which be called & graffed into the body of the church.  
To deal this benefit unto us, the keys were given to the church. For when Christ gave the Apostles commandment, 
Mat. xvi. nineteen. ●. xviii xv●●i john. xx. xxiii. 1. Cor. v. xx.  & delivered them power to forgive sins, he meant not this only, that they should lose them from sins that were from ungodliness converted to the faith of Christ: but rather that they should continually execute this office among the faithful. Which thing Paul teacheth, when he writeth that the embassage of reconciliation was left with the ministers of the church, whereby they should oftentimes in Christ's name exhort the people to reconcile themselves to God. Therefore in the Communion of Saints, by the ministry of the church itself, sins are continually forgiven us, when the Priests or Bishops, to whom the office is committed, do with the promises of the Gospel confirm godly consciences in hope of pardon & forgiveness: and that as well publicly as privately, according as necessity requireth. For there be very many, which for their weakness do need a singular atonement. 
Act. xx. xx  And Paul reporteth that not only in common preaching, but also in houses he had testified the Faith in Christ, and severally admonished every one of the doctrine of salvation. Therefore we have here three things to be noted: First, that with how great holiness soever the children of God do excel, yet they be always in this estate, so long as they dwell in a mortal body, that without forgiveness of sins they can not stand before God. Secondly, that this benefit is so proper to the church, that we can not otherwise enjoy it, but if we abide in the Communion thereof. Thirdly, that it is distributed unto us by the ministers & Pastors, either by preaching of the Gospel, or by ministering of the Sacraments: & that in this behalf principally appeareth the power of the keys, which the Lord hath given to the fellowship of the faithful. Wherefore let every one of us think this to be his duty, no where else to seek forgiveness of sins, than where the Lord hath set it. Of public reconciliation which belongeth to discipline we shall speak in place fit for it.  
But forasmuch as those phrentyke Spirits that I have spoken of, do go about to pluck away from the church this only anchor of salvation, consciences are the more strongly to be confirmed against a so pestilent opinion. The novatians in old time troubled the church with this doctrine: but not much unlike to the Novatians our age also hath many of the Anabaptists which fall to the same dotages. For they feign that the people of God are in Baptism regenerate into a pure & angelic life, that is corrupted with no filthiness of the flesh. But if any man offend after Baptism, they leave unto him nothing but the unappeasable judgement of God. Briefly they grant no hope of pardon to a sinner fallen after grace received: because they acknowledge no other forgiveness of sins but that whereby we be first regenerate. But although there be no lie more clearly confuted by the Scripture: yet because these men find some whom they may deceive (as also in old time Novatus had many followers) let us shortly show how mad they be to their own and others destruction. First, whereas by the commandment of the Lord, the holy ones do daily repeat this prayer: 
Mat. vi. xi  forgive us our debts: truly they do confess themselves debtors. Nether do they crave it in vain because the Lord hath always appointed no other thing to be asked, than that which he himself would give. Yea whereas he hath testified that the whole prayer shallbe heard of his father, yet he hath also sealed this 〈◊〉 solution with a peculiar promise. What will we more? The Lord requireth of the holy ones all their life long a confession of sins▪ Yea and that continual, and promiseth pardon. That boldness is it, either to exempt them from sin, or if they have stumbled, utterly to exclude them from grace? Now whom doth he will us to forgive seventy times seven times? not to our brethren? To what end did he command it, but that we should follow his clementy. He forgiveth therefore, not once or twice: but as often as being stricken down with the acknowleging of sins they sigh unto him.  
But that (we may begin in a manner at the very swaddling clouts of the church) the patriarchs were circumcised, being alured into partaking of the covenant having undoubtedly by their father's diligence been taught righteousness and innocence, 
Gen. thirty. vii.xviii.  when they conspired to murder their brother: this was a mischievous act, to be abhorred even of the most desperate thieves. At the last being mekened with the monitions of judas, 
Gen. xi●i. xxvii. Goe xxxiiii. xxv. Goe xxxv. ●●●. ●●ne. xxx●●●. xvi. two. Sam. xi. iiii. ●. xv.  they sold him: this was also an intolerable hapnousnesse. Simeon and Levi, with wicked revenge, and such as was also condemned by their own father's judgement, used cruelty against the Sichemites. Reuben with most unclean lust defiled his father's bed. judas when he would give himself to fornication against the law of nature, went into his sons wife. And yet so far are they from being wiped out of the chosen people, that they be rather raised up to be heads of it. But what did David? when he was a governor of justice, with how great wickedness did he by shedding of innocent blood open the way to his blind lust? He was already regenerate, and among the regenerate garnished with notable praises of the Lord: nevertheless he committed that heinous offence, which is horrible even among the Gentiles: and yet he obtained pardon. And (that we may not tarry upon single examples) how many promises there are in the law and the Prophets of God's mercy toward the Israelites, so oft it is proved that the Lord showeth himself appeasable to the offences of his people. For what doth Moses promise to come to pass, 
〈◊〉. thirty. iii  when the people being ●allen into Apostasy shall return unto the Lord? He shall bring thee back out of captivity, and shall have mercy on thee, and shall gather thee together out of the peoples to whom thou hast been dispersed. If thou be scattered even to the borders of the heaven, I will from 〈◊〉 again gather thee together.  
But I will not begin a rendall that should never be ended, for the Prophets are full of such promises, which done yet o●●●r mercy to the people covered with infinite wicked doings. What 〈◊〉 is there more heinous than rebellion? for it is called a 〈◊〉 between God and the church. But this is overcome by the goodness of God. What man is there (sayeth he by jeremy) that if his wife give 〈◊〉 her body in common to adulterers, 
jere. i. ii●●.xii.  can abide to return into 〈◊〉 with her? but with thy fornications all the ways are polluted. O ●●da, the earth hath been filled with thy filthy loves. But return unto me, and I will receive thee. Return thou turn away, I will not turn away my face from thee: because I am holy, and am not angry for ever And truly he can be no otherwise minded, 
Eze. xviii xxiii. ●. xxiii. i Ki. viii xlvi.  which affirmeth that he willeth not the death of a sinner, but rather that he should be converted and live. Therefore when Solomon did dedicate the temple, he appointed it also to this use, that the prayers made for obtaining pardon of sins should be heard from thence. If (said he) thy sons shall sin (for there is no man that sinneth not) and thou being angry shalt deliver them to their enemies, and they shall repent in their heart, and being turned shall entreat thee in their captivity, saying, we have sinned, we have done wickedly, and shall pray toward the land which thou hast given to their fathers, and toward this holy temple: thou shalt hear their prayers in heaven, and shalt be made merciful to thy people that hath sinned against thee, and to all their wickednesses wherewith they have offended thee. 
iiii. xxviii iii.  And not vainly the Lord ordained in the law daily Sacrifices for sins. For if the Lord had not foreseen that his people should be troubled with continual diseases of sins, he would never have appointed these remedies for them.  
Was this benefit taken away from the faithful, by the coming of Christ, wherein the fullness of grace was showed forth, so that they dare not now pray for pardon of sins? that if they offend the Lord they may not obtain any mercy? 
Tit. i.ix. &. iii. iiii. two. Tim. i.ix. Math. x. xxxiii. Mar. vi. xxxviii. Mat. xxvi xxxix. two. The. iii. vi. ●●●t. viii. xvii. Gal. i vi, &. iii i. &. iiii. ix. two Cor. xii. xxi.  What shall this be else, but to say that christ came to the destruction of them that be his, and not to their salvation, if that mercifulness of God in pardoning sins which in the old testament was continually ready for the holy ones, be now said to be utterly taken away? But if we believe the Scriptures which expressly cry out, that in christ only the grace and kindness of the Lord fully appeared, that the plentifulness of mercy was poured out, that the reconciliation of God and men was fulfilled: let us not doubt that there floweth unto us a more bountiful mercifulness of the heavenly father, than that it is cut of or shortened. And hereof there want not examples Peter which had heard that he should be denied before the Angels of God that confessed not the name of Christ before men, denied him thrice in one night, and that not without execration: yet he was not put away from pardon. They that lived inordinately among the Thessalonians are so chastised, that yet they be gently called to repentance. Even Simon the Magician himself is not cast in desperation, but he is rather commanded to hope well, when Peter counseleth him to flee to prayers.  
Yea most heinous sins have sometime possessed whole churches, out of which Paul rather gently unwrapped than, than pronounced than accursed. The falling away of the Galathians was no mean offence. The Corinthians were so much less excusable than they, as they abounded in more & those nothing lighter sins: yet neither of them are excluded from the mercy of God. Yea even they that had sinned above the rest in uncleanness, fornication and unchastity, are namely called to repentance. For the covenant of the Lord remaineth & shall remain for ever inviolable, which he solemnly made with Christ the true Solomon & his members, in these words: 
Ps. lxxxix xxxii.  If his sons shall forsake my law, and shall not walk in my judgements, if they shall defile my righteousnesses, and not keep my commandments, I will visit their iniquities with a rod, and their sins with stripes: but my mercy I will not take away from him. Finally by the very order of the Crede we be taught, that there remaineth in the church of Christ continual pardon of sins: for that when the church is as it were established, yet forgiveness of sins is adjoined.  
Some that be somewhat wiser, when they see the doctrine of Novatus to be confuted with so great plainness of Scripture, make not every sin unpardonable, but wilful transgressing of the law, into which a man wittingly and willingly falleth. Now they that say so, do vouchsafe to grant pardon to no sin, 
Levi. iiii  but where a man hath erred by ignorance. But whereas the Lord in the law commandeth one sort of Sacrifices to be offered for cleansing of the wilful sins of the faithful, and other to redeem their ignorances: how great lewdness shall it be to grant no cleansing to wilful sin? I say that there is nothing plainer, than that the only Sacrifice of Christ availeth to forgive the wilful sins of the holy ones: forasmuch as the Lord hath testified thesame by carnal Sacrifices as by signs. Again who can excuse David by ignorance, whom it is evident to have been so well instructed in the law? Did David not know, how great was the fault of adultery and manslaughter, which daily punished the same in other? Did brotherslaughter seem to the patriarchs a lawful thing? Had the Corinthyans' so ill profited that they thought that wantonness, uncleanness, whoredom, hatreds and contentions pleased God? Did Peter being so diligently admonished not know how great a matter it was to forswear his master? Therefore let us not with our own enuyousnesse stop up the way against the mercy of God that so gently uttereth itself.  
Truly I am not ignorant that the old writers expounded those sins that are daily forgiven to the faithful, to be the light offences that creep in by weakness of the flesh: and that they thought that the solemn repentance which was then required for heinous misdeeds might no more be iterate than baptism. Which saying is not so to be taken, as though they would either throw them down headlong into desperation that after their first repentance had fallen again, or extenuate those other sins as though they were small in the sight of God. For they knew that the holy ones do oftentimes stagger by infidelity, that superfluous oaths do sometimes fall from them, that they now and then are chafed unto anger, yea that they break out even into manifest railings, and beside these be troubled with other evils which the Lord not slenderly abhorreth: but they so called them, to put a difference between them and public crimes that with great offence came to the knowledge of the church. But whereas they did so hardly pardon them that had committed any thing worthy of ecclesiastical correction, they did not this therefore because they thought that such should hardly have pardon with the Lord: but by this severity they meant to make other afraid that they should not rashly run into wicked doings, by the deserving whereof they might be estranged from the Communion of the church: howbeit truly the word of the Lord, which herein ought to be the only rule unto us, appointeth a greater moderation. For it teacheth that the rigour of discipline is so far to be extended, that he that ought chiefly to be provided for be not swallowed up with heaviness: as we have before declared more at large.   

The ii Chapter. A comparison of the false church with the true church.  
OF how great value the ministry of the word and Sacraments ought to be with us, and how far the reverence of it ought to proceed, that it be unto us a perpetual token whereby to discern the church, it hath been already declared. That is to say, wheresoever that ministry abideth whole and uncorrupted, there the faults or diseases of manners are no impediment, but that it may bear the name of a church. Then, that the very ministry itself is by small errors not so corrupted, but that it may be esteemed lawful. Moreover, we have showed that the errors that ought so to be pardoned, are those whereby the principal doctrine of religion is not hurt, whereby those chief points of religion that ought to be agreeably holden among the faithful are not destroyed, and in the Sacraments, those that do not abolish nor impair the lawful institution of him that ordained them. But so soon as lying is broken into the chief tower of religion, so soon as the sum of necessary doctrine is perverted, and the use of the Sacraments falleth: truly the destruction of the church followeth: like as a man's life is at an end, when his throat is thrust through or his heart deadly wounded. And this is clearly proved by the words of Paul, 
Ep. two. xx.  when he teacheth that the foundation of the church is laid upon the doctrine of the Apostles & Prophets, Christ himself being the head corner stone. If the foundation of the church be the doctrine of the Prophets and Apostles, by which the faithful are commanded to repose their salvation in only Christ: then take away that doctrine, and how shall the bilding stand any longer? Therefore the church must needs fall down, where that sum of religion falleth which is only able to uphold it. Again▪ if the true church be the pillar and slay of the truth it is certain, 
i Tim. iii xv.  that there is no church, where lying and falsehood have usurped the dominion.  
Sith it is in such case under the Papistry, we may understand how much of the church is there remaining. In stead of the ministry of the word, there reigneth a perverse government & made of lies mingled together, which partly quencheth and partly choketh the pure light. In to the place of the Lords Supper is entered a most filthy Sacrilege: the form of worshipping God is deformed with a manifold & intolerable heap of superstitions: the doctrine, without which Christianity can not stand, is altogether buried and driven out: the public assemblies are the schools of idolatry and ungodliness. Therefore there is no peril lost in departing from a damnable partaking of so many mischiefs, we be plucked from the church of Christ. The communion of the church was not ordained to this end, that it should be a bond whereby we should be entangled with idolatry, ungodliness, ignorance of God, & other kinds of evils: but rather whereby we should be fast holden in the fear of God & obedience of truth. They do in deed gloriously set out their church unto us, that there should seem to be no other church in the world: & afterward, as though the victory were gotten, they decree that all ●e Schismatykes that dare withdraw themselves from the obedience of that church that they paint out: and that all be heretics that dare ones mutter against the doctrine thereof. But by what proofs do they confirm that they have the true church? They allege out of the ancient Chronicles, what in old time was in Italy, in France, in Spain. They say that they fetch their beginning from those holy men that with sound doctrine founded and raised up churches, and established the same doctrine and edifying of the church with their blood. And that so the church hath been among them so consecrate both with spiritual gifts, and with the blood of martyrs, and preserved with continual succession of bishops, that it might not fall away. They rehearse how much Ireneus, Tertullian, Origen, Augustine, and other esteemed this succession. But how trifling these things be, and how they be but very mockeries▪ I will make them very easily to understand that will be content a little to weigh them with me. Truly I would also exhort themselves earnestly to take heed hereunto, if I did trust that I might any thing prevail with them by teaching. But forasmuch as they, leaving all regard of truth, do bend themselves to this only purpose, by all the ways that they can, to defend their own cause, I will only speak a few things whereby good men and those that love the truth, may wind themselves out of their subtle cavillations. first I ask of them, why they do not allege afric, and egypt, and all Asia? Even because in all those countries this holy Succession of bishops hath ceased, by mean whereof they boast that they have preserved churches. They come therefore to this point to say, that they therefore have a true church, because sins it first began to be, it hath not been destitute of bishops: for in perpetual course they have succeeded one an other. But what if I cast Greece in their way? Therefore I ask again of them, why they say that the church is lost among the Grecians, among whom that succession of Bishops was never interrupted, which in their opinion is the only keeper and preserver of the church. They make the Grecians Schismatics. but by what right? because in departing from the apostolic sea, they have lost their privilege: what? Do not they much more deserve to lose it that depart from Christ himself? It followeth therefore, that the pretence of succession is but vain, unless the posterity do keep fast and abide in the truth of Christ, which they have received of their fathers from hand to hand.  
Therefore the romanists at this day do allege nothing else but that, which it appeareth that the jews in old time alleged when they were by the Prophets of the Lord reproved of blindness, ungodliness and idolatry. For they gloriously boasted of the temple. Ceremonies and priesthodes, by which things, by great reason as they think, they measured the church. So in steed of the church, they show certain outward visors, that oftentimes are far from the church, and without which the church may very well stand. Therefore we need to confute them with no other argument, then that wherewith Hieremie fought against the foolish presumptuousness of the jews: 
Hier. seven. iiii.  that is, that they should not boast in lying words, saying, The temple of the Lord, the temple of the Lord, it is the temple of the Lord. Forasmuch as the Lord doth nowhere acknowledge any thing for his, but where his word is heard and reverently observed. So when the glory of God did sit between the Cherubins in the Sanctuary, 
Eze. x. iiii  and he had promised them that that should be his steadfast seat: yet when the Priests once corrupted the worshipping of him with perverse superstitions, he removed else where, and left the place without any holiness. If the same temple which seemed to be holily appointed to the perpetual dwelling of God, might be forsaken of God and become unholy: there is no cause why these men should feign to us that God is so bound to persons or places, and so fast tied to outward observations, that he must needs abide with them that have only the tittle and show of the Church. And this is it about which Paul contendeth in the Epistle to the Romans, from the ix Chapter to the xii For this did sore trouble weak consciences, that the jews when they seemed to be the people of God, did not only refuse the doctrine of the Gospel, but also persecute it. Therefore after that he hath set out the doctrine, he removeth this doubt, and denieth that those jews being enemies of the truth are the Church, howsoever they wanted nothing that otherwise might be required to the outward form of the Church. And therefore he denieth it, because they embraced not Christ. But somewhat more expressly in the Epistle to the Galathians▪ 
Gal. iiii. xxii.  wherein comparing Ishmael with Isaac, he sayeth that many hold place in the Church, to whom the inheritance belongeth not, because they are not begotten of the free mother. From whence also he descendeth to the comparison of two Hierusalems'. Because as the law was given in the mount Sina, but the Gospel came out of Jerusalem. 
Gen. xxi.x.  So many being servilely born and brought up, do without doubting boast themselves to be the children of God and of the Church, yea they proudly despise the natural children of God, when themselves be but bastards. On the other side also, when we hear that it was once pronounced from heaven. Cast out the bond woman and her son, let us, standing upon this inviolable decree, boldly despise their unsavoury boastings. For if they be proud by reason of outward profession, Ishmael was also circumcised: if they contend by antiquity, he was the first begotten, and yet we see that he is put away. 
Ro. ix.vi.  If the cause be demanded, Paul assigneth it, for that none are accounted children, but they that are begotten of the pure and lawful seed of doctrine. According to this reason God denieth that he is bound to wicked priests by this that he covenanted with their Father Levi that he should be his Angel or interpreter: yea he turneth against themselves their false boasting, wherewith they were wont to rise up against the Prophets, that the dignity of priesthood was to be had in singular estimation. This he willingly admitteth, and with the same condition he debateth with them, because he is ready to keep his covenant, but when they do not mutually perform their part to him, they deserve to be rejected. Lo what succession availeth, unless therewithal be also joined an invitation and evenly continuing course: even to this effect that the successors, so soon as they be proved to have swerved from their original, be deprived of all honour. Unless perhaps because Caiphas succeeded many Godly bishops (yea there was even from Aaron to him a continual unbroken course of succession) therefore that same mischievous assembly was worthy the name of the Church. But this were not tolerable even in earthly dominions, that the tyranny of Caligula, Nero, Heliogabalus and such other, should be called a true state of Common weal, for that they succeeded the Brutes, Scipions, and Camilles. But specially in the government of the Church there is nothing more fond, than leaving the Doctrine to set the succession in the Persons only, but neither did the holy doctors whom they falsely thrust in unto us, mean any thing less, then to pray that precisely as it were by right of inheritance Churches be there where bishops are successively placed one after an other. But where as it was then out of controversy, that from the very beginning to that age nothing was changed in Doctrine, they alleged that which might suffice to make an end of all new errors, that is, that by those was that doctrine oppugned, which had been even from the Apostles constantly and with one agreeing consent retained. There is therefore no cause, why they should any longer go forward to deceive by pretending a false colour under the name of the Church, which we do reverently esteem as becometh us: but when they come to the definition of it, not only water (as the common saying is) cleaveth unto them, but they stick fast in their own mire because they put a stinking harlo● in place of the holy spouse of Christ. That this putting in of a changeling should not deceive us, beside other admonitions, let us remember this also of Augustin. 
Ad Vina cen epist. xlvii.  For speaking of the Church, he saith. It is it that is sometime darkened, and covered with multitude of offences as with a cloud: sometime caulmnesse of time appeareth quiet and free: sometime is hidden and troubled with wave of tribulations and temptations. He bringeth forth examples, that oftentimes the strongest pillars either valiantly suffered banishment for the faith, or were hidden in the whole world.  
In like manner the romanists do vex us, and make afraid the ignorant with the name of the Church, whereas they be the deadly enemies of Christ, Therefore although they pretend the temple, the priesthood and the other such outward shows, this vain glistering wherewith the eyes of the simple be dazzled ought nothing to move us to grant that there is a Church where the Word of God doth not appear. For this is the perpetual mark wherewith God hath marked them that be his. 
joh. xviii xxxvii. john. x. xiiii.  He that is of the truth (saith he) heareth my voice. Again, I am that good shepherd, and I know my sheep, and am known of them. My sheep hear my voice, and I know them and they follow me. And a little before he had said, that the sheep follow their shepherd, because they know his voice: but they follow not a stranger, but run away from him, because they know not the voice of strangers. Why are we therefore wilfully mad in judging the Church, whereas Christ hath marked it with an undoutefull sign, which wheresoever it is seen can not deceive, but that it certainly showeth the Church to be there: but where it is not there remaineth nothing that can give a true signification of the Church? 
Ephes. two. xx.  For Paul rehearseth that the church was builded, not upon the judgements of men, not upon priesthodes, but upon the doctrine of the Apostles and Prophets. But rather Jerusalem is to be severally known from Babylon, and the Church of Christ from the conspiracy of Satan, by that difference wherewith christ hath made them different one from the other. He that is of God (saith he) heareth the Words of God. 
joh. viii. xlvii.  Ye therefore hear not, because ye are not of God. In a sum, forasmuch as the church is the kingdom of Christ, and he reigneth not but by his word: can it be now doubtful to any man, but that those be the words of lying, by which Christ's kingdom is feigned to be without his sceptre, that is to say without his holy word?  
But now where as they accuse us of Schism and heresy, because we both preach a contrary doctrine to them, and obey not their laws, and have our assemblies to Prayers, to Baptism, to the ministration of the Supper, and other holy doings, severally from them: it is in deed a very sore accusation, but such as needeth not a long or laboursome defence. They are called heretics and schismatics, which making a division, do break in sunder the communion of the church. And this communion is holden together with true bonds, that is to say, the agreement of true Doctrine, 
Lib que sti. evang. secund. Math.  and brotherly charity. whereupon Augustine putteth this difference between heretics and schismatics, that heretics in deed do with false doctrines corrupt the pureness of Faith, but the Schismatics sometime even where there is like Faith, do break the bond of fellowship. But this is also to be noted, that this conjoining of charity so hangeth upon the unity of Faith, that Faith ought to be the beginning thereof, the end, and finally the only rule. Let us therefore remember that so oft as the unity of the church is commended unto us this is required, that while our minds agree in Christ, our wills also may be joined together with mutual well willing in Christ. Therefore Paul, 
Eph. iiii. v. Philip. ii.ii. et. v.  when he exhorteth us to that well willing, taketh for his foundation that there is one God, one Faith, and one Baptism. Yea where so ever he teacheth us to be of one mind, & of one will, he by & by addeth in Christ, or according to Christ: meaning that it is a factious company of the wicked, and not agreement of the faithful, which is without the word of the Lord.  
Cyprian also following Paul deriveth the whole fountain of the agreement of the church, from the only bishopric of Christ. He afterward addeth the church is but one, 
De simpy praesa.  which spreadeth abroad more largely into a multitude with increase of fruitfulness: like as there be many sun beams, but one light: and many branches of a tree, but one body grounded upon a fast root: And when many streams do flow from one fountain, although the number seem to be scattered abroad by largeness of overflowing plenty, yet the unity abideth in the original. Take away a beam of the sun from the body, the unity can suffer no division. Break a branch from the tree, the broken branch can not spring. Cut of the stream from the spring head, being cut of it drieth up. So also the church being overspread with the light of the Lord, is extended over the whole world: yet there is but one light that is spread everywhere. Nothing could be said more fitly to express that undividable knitting together, which all the members of Christ have one with an other. We see how he continually calleth us back to the very head. Whereupon he pronounceth that heresies and schisms do arise hereof, that men do not return to the original of truth, nor do seek the head, nor keep the doctrine of the heavenly master. Now let them go & cry that we be heretics that have departed from their church: sith there hath been no cause of our estranging from them but this one, that they can in no wise abide the pure professing of the truth: but I tell not how they have driven us out with cursings and cruel execrations. Which very self doing doth abundantly enough acquit us, unless they will also condemn the Apostles for Schismatics, with whom we have all one cause. 
joh. ●vi. two.  Christ (I say) did forsay to his Apostles, that the time should come when they should be cast out of the synagogues for his name's sake. And those synagogues of which he speaketh, were then accounted lawful churches. Scythe therefore it is evident that we be cast out, and we be ready to show that the same is done for the names sake of Christ▪ truly the cause ought first to be inquired of, before that any thing be determined upon us, either one way or other. Howbeit, if they will, I am content to discharge of this point. For it is enough for me▪ that it behoved that we should departed from them, that we might come to Christ  
But it shall appear yet more certainly, in what estimation we ought to have all the churches whom the tyranny of that Rom● she id●ll hath possessed, if it be compared with the old church of the Isra●●ies, as it is described in the Prophets. There was then a true church among the jews and Israelites, when they continued in 〈◊〉 of the covenant, for they obtained those things by the benefit of God, whereupon the church consisteth. They had the truth of doctrine in the law the ministery thereof was among the Priests and the Prophets: with the sign of circumcision they entered into religion: by other Sacraments they were exercised to the confirmation of Faith. It is no doubt that those titles wherewith the Lord hath honoured his church, fitly pertained to their fellowship. After that, forsaking the law of the Lord, they went out of kind to idolatry and superstition, they partly lost that prerogative. For who dare take a way the name of the church from them, with whom God hath left the preaching of his word and observation of his mysteries? Again, who dare call that the church without any exception, where the word of the Lord is openly and freely trodden under foot? where the ministery thereof, the chief sinew, yea the very soul of the church is destroyed?  
What then? will some man say: was there therefore no parcel of ● church remaining among the jews after that they fell away to idolatry? The answer is easy. first I say that in the very falling away there were certain degrees. For we will not say that there was all one fall of juda and Israel, at such time as they both first swerved from the pure worshipping of God. When jaro beam first made calves, against the open prohibition of God, and did dedicate an unlawful place for worshipping, he did utterly corrupt religion. The jews did first defile themselves with wicked & superstitious manners, before that they wrongfully changed the order in the outward form of religion. For although under Rechabeam they had already gotten them many perverse Ceremonies: yet because there tarried at Jerusalem both the Doctrine of the Law, and the priesthood, and the Ceremonious usages in such sort as God had ordained them, the Godly had there a tolerable state of church. Among the Israelites unto the reign of Achab, there was no amendment of things, and from thence forth they fell from worse to worse. They that succeeded afterward, to the very destruction of the kingdom, partly were like unto him, and partly (when they minded to be somewhat better than he) they followed the example of jarobeam: but they all every one were wicked and idolaters. In jewrye there were now and then diverse changes, while some kings perverted the worshipping of God with false and forged superstitions, some other restored religion that was decayed: until the very priests themselves defiled the temple of God with profane and abominable usages.  
Now let the Papists if they can, how much soever they extenuate their own faults, deny that among them the state of religion is as corrupt and defiled as it was in the kingdom of Israel under jarobeam. But they have a grosser idolatry: and in doctrine they are not one drop purer: unless peradventure even in it also the be more unpure. God, yea all men that are endued but with a mean judgement, shallbe witnesses with me, and the thing itself also declareth, how herein I tell nothing more than truth. Now when they will drive us to the communion of their church, they require two things of us: first, that we should communicate with all their prayers, sacraments, and Ceremonies: then that whatsoever honour, power & jurisdiction Christ giveth to his church, we should give the same to their church. As to the first point, I grant that all the Prophets that were at Jerusalem, when things were there very much corrupted, did neither severally sacrifice, nor had assemblies to pray several from other men. For they had a commandment of God, whereby they were commanded to come together into salomon's temple: 
Exo. xxix ix.  they knew that the levitical priests, howsoever they were unworthy of that honour, yet because they were ordained by the Lord, ministers of the holy Ceremonies, and were not as then deposed, did yet still rightfully possess that place. But (which is the chief point of this question) they were compelled so no superstitious worshipping, yea they took in hand to do nothing but that which was ordained by God. But among these men, I mean the Papists, what like thing is there? For we can scarcely have any meeting together with them, wherein we shall not defile ourselves with open idolatry. Truly the principal bond of their communion is in the mass, which we abhor as the greatest sacrilege. And whether we do this rightfully or wrongfully, shallbe seen in an other place. At this present it is enough to show that in this behalf we are in other case than the Prophets were, which although they were present at the Ceremonies of the wicked, were not compelled to behold or use any Ceremonies but such as were institute by God. And, if they will needs have an example altogether like, let us take it out of the kingdom of Israel. After the ordinance of jarobeam Circumcision remained, the sacrifices were offered, 
〈◊〉. x●i. ●xxi.  the law was accounted holy, the same GOD was called upon whom they had received of their Fathers: but for the forged and forbidden forms of worshipping, God disallowed and condemned all that was there done. Show me one Prophet, or any one godly man that once worshipped or sacrificed in bethel. For they knew that they could not do it, but that they should defile themselves with some sacrilege. We have then thus much, that the communion of the church ought not so far to be of force with the godly, that if it should degenerate to profane and filthy usages, they should forth with of necessity follow it.  
But about the other point we contend yet more earnestly. For if the church be so considered to be such, whoes judgement we ought to reverence, whoes authority to regard, whoes monitions to obey, with whoes chastisementes to be moved, whoes communion in all things we ought religiously to observe: then we can not grant them a church But that we must of necessity be bound to subjection and obedience unto it. Yet we will willingly grant them that which the Prophets granted to the jews and Israelites of their time: when things were there in as good, yea or in better state. But we see how each where they cry out, that their assemblies are unholy, to which it is no more lawful to consent than it is to deny God. And truly if those were churches, it followeth therefore that in Israel Helias, Mi●heas and such other: in jury, Isaiah, jeremy, Osee and other of that sort, whom the Prophets, priests and people of that time hated & detested worse than any uncircumcised men, 
i Tim. ●ii xv●  were strangers from the church of God. If those were churches, than the church was not the pillar of truth, but the stay of lying: not the tabernacle of the living God, but the receptacle of idols. Therefore it was needful for them to departed from the consent of those assembiles, which was nothing else but a wicked conspiracy against God. In like manner if any man acknowledge the assemblies at these days being defiled with idolatry, superstition and wicked doctrine, to be such in whoes full communion a Christian man ought to continue even to the consent of doctrine, he shall greatly err. For if they be churches than they have the power of the keys. But the keys are unseperablye knit with the word, which is from thence quite driven away. Again, if they be churches, than the promise of Christ is of force among them, whatsoever ye bind. 
Ma●. xvi. nineteen & xviii xviii. john. xx. xxiii.  etc. But they contrariwise do banish from their communion all such as do profess themselves not feignedly the servants of Christ. Therefore either the promise of Christ is vain, or at least in this respect they are not churches. Finally in stead of the ministery of the word they have schools of ungodliness▪ and a sink of all kinds of errors. Therefore either in this respect they are not churches, or there shall remain no token whereby the lawful assemblies of the faithful may be severally known from the meetings of Turks.  
But as in the old time there yet remained among the jews certain peculiar prerogatives of the church, so at this day also we take not from the Papists such steps as it pleased the Lord to have remaining among them after the dissipation of the church. The Lord had once made his covenant with the jews. That same rather being upholden by the steadfastness of itself did continue with s●ryuing against their ungodliness, than was preserved by them. Therefore (such was the assuredness and constancy of God's goodness) there remained the covenant of the Lord, neither could his faithfulness be blotted out by their unfaithfulness: neither could Circumcision be so profaned with their unclean hands, but that it still was the sign and sacrament of that covenant. Whereupon the children that were borne of them, the Lord called his own, which unless it were by special blessing, belonged nothing to him. So when he hath left his covenant in France, italy, Germanye, Spain, England: sins those provinces have been oppressed with the tyranny of Antichrist, yet that his covenant might remain inviolable, first he there preserved Baptism, the testimony of his covenant, which being consecrate by his own mouth retaineth her own force notwithstanding the ungodliness of man: then, with his Providence he hath wrought that there should remain other remnants, lest the church should be utterly destroyed. And as oftentimes buildings are so pulled down, that the foundations and ruins remain: so he hath not suffered his church either to be overthrown by Antichrist from the very foundation, or to be laid even with the ground (howsoever to punish the unthankfulness of men that had despised his word, he suffereth horrible shaking and dissipation to chance) but even after the very wasting he willed that the building half pulled down should yet remain.  
Whereas therefore we will not simply grant to the Papists the title of the Church, we do not therefore deny that there be churches among them: but only we contend of the true and lawful ordering of the church: which is required in the communion both of the sacraments which are the signs of profession, but also specially of doctrine. Daniel and Paul foretold that Antichrist should sit in the temple of God. 
Dani. ix. xxvii. two. Thess. ●●. iiii.  With us we account the bishop of Rome the captain and standard bearer of that wicked and abominable kingdom. Whereas his seat is placed in the temple of God, thereby is meant that his kingdom shallbe such as can not abolish the name of Christ nor of his church. Hereby therefore appeareth, that we do not deny but that even under his tyranny remain churches: but such as he hath profaned with ungodliness full of sacrilege, such as he hath afflicted with outeragious dominion, such as he hath corrupted and in manner killed with evil and damnable doctrines, as with poisoned drinks: such wherein Christ lieth half buried, the Gospel overwhelmed, godliness banished, the worshipping of God in a manner abolished: such finally wherein all things are so troubled, that therein rather appeareth the face of Babylon then of the holy city of god. In a sum, I say that they be churches, in respect that the Lord there marvelously preserveth the remnants of his people how soever they were dispersed and scattered abroad, in respect that there remain some tokens of the church, specially these tokens, the effectualness whereof neither the craft of the Devil, nor the maliciousness of man can destroy. But on the other side because these marks are blotted out, which in this discourse we ought principally to have respect unto, I say that every one of their assemblies and the whole body wanteth the lawful form of a church.   

¶ The iii Chapter. ¶ Of the teachers and ministers of the church, and of their election and office.  
Now it is meet that we speak of the order, by which it was the Lords will to have his church governed. For although in his church he only must rule and reign, yea and bear pre-eminence or excel in it, and this government to be used or executed by his only word: 
Mathe. xxvi. xi.  yet because he dwelleth not among us in visible presence, so that he can presently with his own mouth declare his will unto us, we have said that in this he useth the ministery of men, and as it were the travail of deputies, not in transferring his right and honour unto them, but only that by their mouth he might do his own work, like as a workman to do his work useth his instrument. I am compelled to repeat again those things that I have already declared. He might in deed do it either by himself without any other help or instrument, or also by mean of Angels: but there are many causes why he had rather do it by men. For by this mean first he declareth his good will toward us, when he taketh out of men them that shall do his message in the world, that shallbe the interpreters of his secret will, finally that shall represent his own person. And so by experience he proveth that it is not vain that commonly he calleth us his temples, when out of the mouths of men, as out of his sanctuary, he giveth answers to men. Secondly, this is the best and most profitable exercise to humility, when he accustometh us to obey his word, 
Augusti. lib. i. de doctrine. christi.  howsoever it be preached by men like unto us, yea sometime our inferiors in dignity. If he himself spoke from heaven, it were no marvel if his holy Oracles were without delay reverently received with the ears and minds of all men. For who would not dread his power being in presence? who would not be thrown down at the first sight of so great majesty? who would not be confounded with the infinite brightness? But when some silly man risen out of the dust speaketh in the name of God, here with very good testimony we declare our godliness and reverent obedience toward God himself, if to his minister we yield ourselves willing to learn, which yet in nothing excelleth us. 
two. Corin. iiii. vii●  Therefore for this cause also he hath hidden the treasure of his heavenly wisdom in brickle and earthen vessels, that he might have the certainer proof how much he is esteemed of us. Moreover there was nothing fitter for the cherishing of mutual charity, than that men should be bound together one to an other with this bond, when one is made a pastor to teach the rest, and they that are commanded to be scholars receive all one doctrine at one mouth. For if every man were able enough to serve himself, and needed not the help of an other: such is the pride of man's nature, that every one would despise other, and should again be despised of them. Therefore the Lord hath bound his church with that knot, which he foresaw to be the strongest knot to hold unity together, when he hath left with men the doctrine of salvation, and of eternal life, that by their hands he might communicate it to the rest. hereunto Paul had respect when he wrote to the Ephesians, 
Eph. iiii. iiii.  One body one spirit, as also ye be called in one hope of your calling. One Lord, one Faith, one Baptism. One God, and the Father of all, which is above all, and by all, & in us al. But unto every one of us grace is given according to the measure of the gift of Christ. Wherefore he saith: When he was gone up on high, he led captivity captive, he gave gifts to men. He that went down is the self same he that went up, that he might fulfil all things. And the same hath given some to be Apostles, and some Prophets, and some Evangelists, and other some Pastors and teachers, unto the restoring of the holy ones, to the work of ministration, to the edifying of the body of Christ, until we come all into the unity of Faith, and of the knowledge of the Son of God, into a perfect man, into the measure of full grown age: that we be no more children that may be carried about with every wind of doctrine: but following truth in charity, let us in all things grow into him that is the head, even Christ, in whom the whole body conjoined and compacted together by all the joint of subministration, according to the working in measure of every part, maketh increase of the body, unto the edifying of itself by charity.  
By these words he showeth, that that ministery of men, which God useth in governing his church is the chief sinew, whereby the faithful cleave together in one body: and also he showeth that the church can not otherwise be preserved safe, but if it be upholden by these stays, in which it pleased the LORD to repose the salvation of it. CHRIST (saith he) is gone up on high, that he might fulfil all things. This is the manner of fulfilling, that by his ministers, to whom he hath committed that office, 
Eph. iiii. x.  and hath given the grace to execute that work, he disposeth and distributeth his gifts to the church, yea and after a certain manner giveth himself present, with extending the power of his spirit in this institution, that it should not be vain or idle. So is the restoring of the holy ones performed: so is the body of Christ edified: so do we by all things grow into him that is the head, and do grow together among ourselves: so are we all brought into the unity of Christ, if prophecy flourish among us, if we receive the Apostles, 
Eph. iiii. xii.  if we refuse not the doctrine ministered unto us. Therefore he goeth about the dissipation, or rather the ruin and destruction of the church, whosoever he be that either endeavoureth to abolish this Order of whom we speak, and this kind of government, or minisheth the estimation of it as a thing not so necessary. For neither the light and heat of the sun, nor meat and drink are so necessary to nourish and sustain this present life, as the office of Apostles and pastors is necessary to preserve the church in earth.  
Therefore I have above admonished, that God hath oftentimes with such titles as he could commended the dignity thereof unto us, that we should have it in most high honour and price, as the most excellent thing of all. He testifieth that he giveth to men a singular benefit, in raising them up teachers, where he commandeth the Prophet to cry out that fair are the feet, 
Esa. lii. seven. Math. v. xv & xiiii. Luke. x. xvi. two. Corin. iiii. vi. two. Cor. iii ●x.  and blessed is the coming of them that bring tidings of peace: and when he calleth the Apostles the light of the world, and salt of the earth. Neither could this office be more honourably advanced, than it was when he said: He that heareth you, heareth me. He that despiseth you, despiseth me. But there is no place more plain, than in Paul in his second Epistle to the Corinthians, where he as it were of purpose entreateth of this matter. He affirmeth therefore, that there is nothing in the church more excellent or glorious than the ministery of the Gospel, forasmuch as it is the administration of the Spirit, 
two. Cor. iii ix.  and of righteousness, and of eternal life. These and like sayings serve to this purpose, that that order of governing and preserving the church by ministers, which the Lord hath established for ever, should not grow out of estimation among us, and so at length by very contempt grow out of use. And how great is the necessity thereof, he hath declared not only by words, but also by examples. When his will was to shine more fully to Cornelius with the light of his truth, 
Act. x. iii. Act. ix. vi  he sent an Angel from heaven to send Peter unto him. When his will was to call Paul to the knowledge of himself, and to engraft him into the church, he spoke not to him with his own voice, but sent him to a man, of whom he should receive both the doctrine of salvation, and the sanctification of Baptism. If it be not done without cause, that an Angel, which is the interpreter of God, do himself abstain from declaring the will of God, but commandeth that a man be sent for, to declare it: and not without cause that Christ the only schoolmaster of the faithful committeth Paul to the schooling of a man, yea even that same Paul whom he had determined to take up into the third heaven, 
two. Cor. xii two.  and to vouchsafe to grant him miraculous revelation of things unspeakable: who is there now that dare despise that ministery, or pass it over as a thing superfluous, the use whereof it hath pleased God to make approved by such examples?  
They that have rule of the government of the church according to the institution of Christ, 
Eph. iiii. xii,  are named of Paul first Apostles, than Prophets, thirdly Evangelists, four Pastors, last of all Teachers. Of which, the two last alone have ordinary office in the church: the other three the Lord raised up at the beginning of his kingdom, and sometime yet also raiseth up, as the necessity of times requireth. What is the Apostles office, 
Mar. xvi.xu.  appeareth by that commandment: go, preach the Gospel to every creature. There are not certain bounds appointed unto them: but the whole world is assigned them, to be brought into the obedience of Christ: that in spreading the Gospel among all nations wheresoever they shall be able, they may each where raise up his kingdom. 
Rom. xu.xix. &. xx  Therefore Paul, when he went about to prove his Apostleship, rehearseth that he hath gotten to Christ not some one city, but hath far and wide spread abroad the Gospel: and that he hath not laid his hands to an other man's foundation, but planted churches where the name of the Lord had never been heard of. Therefore the Apostles were sent to bring back the world from falling away, 
Eph. iiii. xi.  unto true obedience of God, and each where to establish his kingdom by preaching of the Gospel: or (if you like that better) as the first bilders of the church, to lay the foundations thereof in all the world. Prophets he calleth, not all expositors of God's will whatsoever they be, but those that by singular revelation excelled, such as at this time either be none, or are less notable. By Evangelists I understand those, which when in dignity they were less than the Apostles, yet in office were next unto them, yea and occupied their rooms. Such were Luke, 
Luk. x.i.  Timothee, Titus and other like: and peradventure also the seventy Disciples, whom Christ appointed in the second place after the Apostles. 
Luke. xi.  According to this exposition (which seemeth to me agreeable both with the words and meaning of Paul) those three offices were not ordained in the church to this end that they should be perpetual, but only to serve for that time wherein churches were to be erected, where were none before, or at least to be removed from Moses to Chryst. Albeit I deny not, but the afterward also the Lord hath sometime raised up Apostles, or at least in their places Evangelists, as it hath been done in our time. For it was needful to have such, to bring back the church from the falling away of Antichrist. Yet the office itself I do nevertheless call extraordinary, because it hath no place in the churches already well set in order. Next after these are Pastors and Teachers, whom the church may never lack: between whom I think that there is this difference, that the Teachers are not appointed to bear rule of discipline, nor for the ministration of Sacraments, nor admonishments or exhortations, but only to expound the Scripture, that pure and sound doctrine may be kept among the faithful. But the office of Pastor containeth all these things within it.  
Now we have, which were those ministries in the church that continued but for a time, and which were those that were ordained to endure perpetually. If we join the Evangelists with the Apostles, we shall have remaining two couples after a certain manner answering the one to the other. For as our Teachers are like to the old Prophets, in such sort are our Pastors like to the Apostles. The office of Prophets was more excellent, by reason of the singular gift that they had of revelation: but the office of Teachers hath in a manner like order, and altogether the same end. 
Luke. vi.xiii. Gala. i.i.  So those xii whom the Lord did choose, that they should publish abroad to the world the new preaching of the Gospel, in degree and dignity went before the rest. For although by the meaning and property of the word, all the ministers of the church may be rightly called Apostles, because they are sent of the Lord, and are his messengers: yet because it was much behoveful, that there should be a certain knowledge had of the sending of them that should bring a thing new and unheard of, it was necessary that those xii. (to whoes number Paul was afterward added) should be garnished with some peculiar title above the rest. Paul himself in deed in ●●e place giveth this name to Andronicus and junias, whom he saith to have been notable among the Apostles: 
Rom. xvi ●●●.  but when he meaneth to speak properly, he referreth it to none other but to that principal degree. And this is the common use of the Scripture. 
Math. x.i.  Yet the Pastors (saving that each of them do govern several churches appointed to them) have all one charge with the Apostles. Now what manner of thing that is, let us yet hear it more plainly.  
The Lord, when he sent the Apostles, gave them commandment (as we said even now) to preach the Gospel, 
Math. xxviii. ix.  and to baptize them that believe unto forgiveness of sins. He had before commanded, that they should distribute the holy signs of his body and blood, as he had done. Lo here is a holy, inviolable and perpetual law laid upon them that succeed in the Apostles place, whereby they receive commandment to preach the Gospel, and minister the Sacraments. Whereupon we gather, that they which neglect both these things, do falsely say that they bear the person of the Apostles. But what of the Pastors? Paul speaketh not of himself only, but of them all, when he sayeth: 
i Corin. i●●i. i. Tit. i.ix.  let a man so esteem us as the ministers of Christ, and distributers of the mysteries of God. Again in an other place: a Bishop must be a fast holder of that faithful word which is according to doctrine: that he may be able to exhort by sound doctrine, and to convince the gainesaiers. Out of those and like places, which are echwhere to be found, we may gather, that also in the office of the Apostles these be the two principal parts, to preach the Gospel, and to minister the Sacraments. As for the order of teaching, it consisteth not only in public Sermons, but belongeth also to private admonitions. 
Ac. xx. xx.  So Paul calleth the Ephesians to witness that he hath not fled from doing of any of those things that were for their profit, but that he preached and taught them both openly and in every house, testifying both to the jews and Grecians, repentance and faith in Christ. 
Act. xx. xxxi.  Again a little after: that he hath not ceased with tears to admonish every one of them. Neither yet belongeth it to my purpose at this present to express all the qualities of a good Pastor, but only to point out what they profess that call themselves Pastors: that is, that they are so made rulers of the church, not that they should have an idle dignity, but that they should with the doctrine of Christ instruct the people to true godliness, minister the holy mysteries, and preserve and exercise upright discipline. 
Eze. xiii. xvii.  For whosoever be set to be watchmen in the church, the Lord declareth unto them, that if any by their negligence perish through ignorance, he will require the blood at their hands. That also pertaineth to them all, which Paul sayeth of himself: woe to me unless I preach the Gospel, forasmuch as the distributing thereof is committed to me. Finally what the Apostles performed to the whole world, 
i Cor. ix.xvi.  the same ought every Pastor to perform to his flock to which he is appointed.  
Albeit when we assign to every one their several churches, yet in the mean while we do not deny but that he which is bond to one church may help other churches, if any troublesome thing do happen that requireth his presence, or if he be asked counsel of any dark matter. But forasmuch as for the keeping of the peace of the church, this policy is necessary, that there be set forth to every man what he should do, lest all should be confusely disordered, run about without calling, or rashly run altogether into one place, and least such as are more careful for their own commodity than for the edification of the church, should at their own will leave their churches vacant: this ordering aught commonly to be kept so near as may be, that every man contented with his own bonds should not break into an other man's charge. And this is no invention of man, but the ordinance of God himself. For we read that Paul and Barnabas ●reated Priests in all the several churches of Listria, Antioch▪ Iconium: and Paul himself commandeth Titus that he should appoint Priests in every town. 
Act. xiiii. xxii. Tit. i.u. Phi. i.i.  So in one place he speaketh of the Bishops of Philippes, and in an other place of Archippus Bishop of the Colossians. 
Colo. iiii xvii. Act. xx. xviii.  And there remaineth a notable Sermon of his in Luke, to the Priests of the church of Ephesus. Whosoever therefore shall take upon him the government & charge of one church, let him know that he is bound to this law of God's calling: not that as bound to the soil (as the lawyers term it) that is, made bond and fastened unto it, he may not once move his foo●e from thence, if the common profit do so require, so that it be done well and orderly: but he that is called into one place ought not himself to think of removing, nor seek to be delivered as he shall think to be good for his commodity. Then, if it be expedient that any be removed to an other place, yet he ought not to attempt it of his own private advise, but to tarry for public authority.  
But whereas I have without difference called them Bishops, and Priests, and Pastors, and Ministers, that rule churches: I did that according to the usage of the Scripture, which indifferently useth these words. For whosoever do execute the ministry of the word, to them he giveth the title of Bishops. So in Paul, where Titus is commanded to appoint Priests in every town, it is immediately added. For a Bishop must be unreprovable. etc. So in an other place he saluteth many Bishops in one church. 
Tit. i.u. Phi. i.i. Ac. xx. seven Rom. xii. seven. i Cor. xii. xxviii.  And in the acts it is rehearsed, that he called together the Priests of Ephesus, whom he himself in his own Sermon calleth Bishops. Here now it is to be noted, that hitherto we have recited none but those offices that stand in the ministery of the word: neither doth Paul make mention of any other in that fourth chapter which we have alleged. But in the Epistle to the Romans, and in the first Epistle to the Corinthians, he reckoneth up other offices, as powers, the gift of healing, interpretation, government, caring for the poor. Of the which I omitted those that endured but for a time, because it is to no profitable purpose to tarry upon them. But there are two that do perpetually abide, that is to say, government and care of the poor. governors I think were the Elders chosen out of the people, that should together with the Bishops, have rule of the judgement of manners, & the using o● discipline. For a man cannot otherwise expound that which he sayeth: let him that ruleth do it with carefulness. Therefore at the beginning every church had their Senate, 
Rom. xii. viii.  gathered of godly, grave and holy men: which had that same jurisdiction in correcting of vices, whereof we shall speak hereafter. And that this was the order of more than one age, experience itself declareth. Therefore this office of government is also necessary for all ages.  
The care of the poor was committed to the Deacons. Howbeit to the Romans' there are set two kinds. Let him that giveth (sayeth Paul in that place) do it in simplicity: let him that hath mercy, do it in cheerfulness. 
Ro xii. ix.  Forasmuch as it is certain that he speaketh of the public offices of the church, it must needs be that there were two several degrees. Unless my judgement deceive me, in the first point he meaneth Deacons, that distributed the alms: in the other he speaketh of them that had given themselves to looking to the poor & sick: of which sort were the widows of whom he maketh mention to Timothe. 
i Tim. u.x.  For women could execute no other public office, but to give themselves to the service of the poor. If we grant this, (as we must needs grant it) then there shallbe two sorts of Deacons: of which one sort shall serve in distributing the things of the poor, the other in looking to the poor of the church themselves. But although the very word Diaconia Deaconry extendeth further: yet the Scripture specially calleth them Deacons, to whom the church hath given the charge to distribute the alms, and to take care of the poor, and hath appointed them as it were stewards of the common treasury of the poor: whoes beginning, institution and office, 
Ac. vi.iii.  is described of Luke in the Acts. For when a murmuring was raised by the Grecians, for that in the ministery of the poor their widows were neglected, the Apostles excusing themselves with saying that they could not serve both offices, both the preaching of the word and the ministering at tables, required of the multitude, that there might be chosen vii honest men, to whom they might commit that doing. Lo what manner of Deacons the apostolic church had, and what Deacons it were meet for us to have according to their example.  
Now whereas in the holy assembly all things are to be done in order and comely, there is nothing wherein that aught to be more diligently observed, than in stablishing the order of government: because there is nowhere greater peril if any thing be done unorderly. Therefore to the end that unquiet and troublesome men (which otherwise would happen) should rashly thrust in themselves to teach or to rule, it is expressly provided, that no man should without calling take upon him a public office in the church. Therefore that a man may be judged a true minister of the church, first he must be orderly called: then he must answer his vocation, that is to say, take upon him and execute the duties enjoined him. This we may oftentimes mark in Paul: which when he meaneth to approve his Apostleship, in a manner always with his faithfulness in executing his office he allegeth his calling. If so great a minister of Christ dare not take upon himself the authority that he should be heard in the church, but because he both is appointed thereunto by the commandment of the Lord, and also faithfully performeth that which is committed unto him: how great shamefulness shall it be, if any man wanting both or either of these, shall challenge such honour to himself? But because we have above touched the necessity of executing the office, now let us entreat only of the calling.  
The discourse thereof standeth in four points: that we should know, what manner of ministers, how, and by whom ministers ought to be institute, and with what usage or what Ceremony they are to be admitted. I speak of the outward and solemn calling, which belongeth to public order of the church: as for that secret calling, whereof every minister is privy in his own conscience before God, and hath not the church witness of it, I omit it. It is a good witness of our heart, that not by any ambition, nor covetousness, nor any other greedy desire, but with pure fear of God, and zeal to edify to the church, we receive the office offered unto us. That in deed is (as I have said) necessary for every one of us, if we will approve our ministery allowable before God. Nevertheless he is rightly called in presence of the church, that cometh unto it with an evil conscience, so that his wickedness be not open. They are wont also to say that evest private men are called to the ministery, whom they see to be me●e and able to execute it: because verily learning joined with godliness & with the other qualities of a good Pastor, is a certain preparation to the very office. For whom the Lord hath appointed to so great an office▪ he first furnisheth them with those armours that are required to fulfil it, that they should not come empty and unprepared unto it. Whereupon Paul also to the Corinthians, when he meant to dispute of the very offices, 
i Cor. xli vi●.  first rehearsed the gifts which they ought to have that execute the offices. But because this is the first of those four points that I have propounded, let us now go forward unto it.  
What manner of Bishops it is meet to choose, Paul doth largely declare in two places, but the sum cometh to this effect, that none are to be chosen, but they that are of sound doctrine, and of holy life, and not notable in any vice, 
Tit. i.ix. two. Timo. iii▪ i.  which might both take away credit from them, and procure slander to their ministry. Of Deacons and Elders there is altogether like consideration. It is always to be looked unto, that they be not unable or unfit to bear the burden that is laid upon them, 
Luk. xxi.xu. &, xxiiii xl.x. Mar. xvi.xu. Ac. i. viii, i Tim. v. xxii.  that is to say, that they may be furnished with those powers that are necessary to the fulfilling of their office. So when Christ was about to send his Apostles, he garnished them with those weapons and instruments which they could not want. And Paul when he had painted out the image of a good and true Bishop, warneth Timothee, that he should not defile himself with choosing any man that differeth from it. I refer this word How, not to the Ceremony of choosing, but to the reverent fear that is to be kept in the choosing. Hereupon come the fastings and prayers, which Luke reciteth that the faithful used when they made Priests. For whereas they understood that they meddled with a most earnest matter, they durst attempt nothing, but with great reverence and carefulness. But they ch●fely applied themselves to prayers, whereby they might crave of God the Spirit of counsel and discretion.  
The third thing that we have set in our division was, by whom ministers are to be chosen. Of this thing no certain rule can be gathered out of the institution of Apostles, which had some difference from the common calling of the rest. For, because it was an extraordinary ministery, that it might be made discernible by some more notable mark, it behoved that they which should execute it, should be called and appointed by the Lords own mouth. They therefore took in hand their doing, being furnished by no man's election, but by the only commandment of God and of Christ. Hereupon cometh that when the Apostles would put an other in the place of judas, 
Ac. i. xiii.  they durst not certainly name any one man, but they brought fourth two, that the LORD should declare by lot, whether of them he would have to succeed. After this manner also it is meet to take this, that Paul denieth that he was create Apostle of men or by man, 
Ca i xii.  but by Christ and GOD the Father. That first point, that is to say of men, he had common with all the Godly ministers of the word. For no man could rightly take upon him that execution, but he that were called of God. But the other point was proper and singular to himself. Therefore when he glorieth of this, he doth not only boast that he hath that which belongeth to a true and lawful Pastor, but also bringeth fourth the signs of his Apostleship. For when there were some among the Galathians, which travailing to diminish his authority, made him some mean disciple, put in office under them by the principal Apostles: he, to defend in safety the dignity of his preaching, which he knew to be shot at by those subtle devices, needed to show himself in all points nothing inferior to the other Apostles. Therefore he affirmeth that he was chosen, not by the judgement of men, like some common Bishop, but by the mouth and manifest Oracle of the Lord himself.  
But no man that is sober will deny, that it is according to the order of lawful calling, that Bishops should be appointed by men: forasmuch as there are so many testimonies of the Scripture for proof thereof. 
Gal. i.i.  Neither doth that saying of Paul make to the contrary, as it is said, that he was not sent of men, nor by men: forasmuch as he speaketh not there of the ordinary choosing of ministers, but challengeth to himself that which was special to the Apostles. Howbeit God also so appointed Paul by himself by singular prerogative, that in the mean time he used the discipline of Ecclesiastical calling. For Luke reporteth it thus, when the Apostles were fasting and praying, the Holy ghost said: Separate unto me Paul and Barnabas to the work to which I have severally chosen them. 
Ac. xiii.ii.  To what purpose served that separation and putting on of hands, sith the Holy ghost hath testified his own election, but that the discipline of the church in appointing ministers by men, might be preserved? Therefore the Lord could by no plainer example approve such order, than he did when having first declared that he had ordained Paul Apostle for the Gentiles, yet he willeth him to be appointed by the church. 
Act. i. xxiii.  Which thing we may see in the choosing of Mathias. For, because the office of Apostleship was of so great importance, that they durst not by their own judgement choose any one man into that degree, they did set two men in the mids, upon the one of whom the lot should fall: that so both the election might have an open testimony from heaven, and yet the policy of the church should not be passed over.  
Now it is demanded whether the minister ought to be chosen of the whole church, or only of the other of the same office, and of the Elders that have the rule of discipline, or whether he may be made by the authority of one man. They that give this authority to one man, allege that which Paul sayeth to Titus: 
Tit. i.u.  Therefore I have left thee in Creta, that thou shouldest appoint in every town Priests. Again to Timothee: lay not hands quickly upon any man. But they are deceived if they think, 
i Tim. v. xxii.  that either Timothee at Ephesus, or Titus in Creta, used a kingly power, that either of them should dispose all things at his own will. For they were above the rest, only to go before the people with good and wholesome counsels: not that they only, excluding all other, should do what they listed. And that I may not seem to feign any thing, I will make it plain by a like example. For Luke rehearseth that Paul and Barnabas appointed priests in diverse churches: but he also expresseth the order or manner how, 
Act. xiiii. xxiii.  when he sayeth that it was done by voices▪ ordaining Priests (sayeth he) by lifting up of hands in every church▪ Therefore they two did create them: but the whole multitude, as the Grecians manner was in elections, did by holding up their hands declare whom they would have. Even in like manner the Roman histories do oftentimes say, that the Consul which kept the assemblies, created new officers, for none other cause but for that he received the voices and governed the people in the election. Truly it is not likely that Paul granted more to Timothe and Titus than he took to himself. But we see that he was wont to create Bishops by voices of the people. Therefore the places above are so to be understanded, that they minish nothing of the common right and liberty of the church. Therefore Cyprian sayeth well, when he affirmeth that it cometh from the authority of God, that the Priest should be choose in presence of the people before the eyes of all men, and should by public judgement and testimony be allowed for worthy and meet. For we see that this was by the commandment of the Lord observed in the levitical Priests, 
●ru. viii. vi. Num. xx. xxvi. Act. i.xu. &, vi. two.  that before their consecration they should be brought into the sight of the people. And no otherwise is Mathias added to the fellowship of the Apostles: and no otherwise the seven Deacons were created: but the people seeing and allowing it. These examples (saith Cyprian) do show, that the ordering of a Priest ought not to be done, but in the knowledge of the people standing by: that the ordering may be just and lawful, which hath been examined by the witness of all. We are therefore come thus far, that this is by the word of God a lawful calling of a minister, when they that seem meet are created by the consent and allowance of the people. And that other Pastors ought to bear rule of the election, that nothing be done amiss of the multitude either by lightness, or by evil affections, or by disorder.  
Now remaineth the form of ordering, to which we assigned the last place in the calling. It is evident that the Apostles used no other Ceremony, when they admitted any man to ministery, but the laying on of hands. And I think that this usage came from the manner of the hebrews, which did as it were present unto God by laying on of hands that which they would have blessed & hallowed. So when jacob was about to bless Ephraim and Manasse, 
Goe xlviii xiiii. Mat. nineteen. xv. Ac. nineteen. vi.  he laid his hands upon their heads. Which thing our Lord followed, when he prayed over the infants. In the same meaning (as I think) the jews, by the ordinance of the law, laid hands upon the sacrifices. Wherefore the Apostles by laying on of hands did signify that they offered him to God, whom they admitted into the ministery. Albeit they used it also upon them, to whom they applied the visible graces of the Spirit. Howsoever it be, this was the solemn usage, so oft as they called any man to the ministery of the church. So they consecrated Pastors and teachers, and so also Deacons. But although there be no certain commandment concerning the laying on of hands, yet because we see that it was continually used among the Apostles, their so diligent observing of it ought to be to us in stead of a commandment. And truly it is profitable, that by such a sign, both the dignity of the ministery should be commended to the people, and also that he which is ordered should be admonished, that he is not now at his own liberty, but made bond to God and the church. Moreover it shall not be a vain sign, if it be restored to the natural beginning of it. For if the Spirit of God, hath ordained nothing in the church in vain, we must think that this Ceremony, sith it proceeded from him, is not unprofitable, so that it be not turned into a superstitious abuse. Last of all this is to be holden, that not the whole multitude did lay their hands upon the ministers, but the Pastors only. Howbeit it is uncertain whether many did always lay on their hands or no. 
Act. v●▪ v● & xiii. ●ii.  But it is evident that that was done in the Deacons, in Paul and Barnabas, and a few other. But Paul himself in an other place reporteth, that he, and not many other, did lay his hands upon Timothee. 
two. Tim. i vi.  I admonish thee (saith he) that thou raise up the grace which is in thee by laying on of my hands. For, as for that which in the other Epistle is spoken of the laying on of the hands of the degree of Priests, I do not so take it, as though Paul did speak of the company of the Elders, 
i Ti. ●iii. xiiii.  but I understand by that word the very ordinance itself: as if he had said: Make that the Grace, which thou haste received by laying on of hands when I did create thee a priest, may not be void.   

The four Chapter. Of the state of the old church, and of the manner of governing that was in use before the Papacy.  
HItherto we have entreated of the order of governing the church, as it hath been delivered us out of the pure word of God: and of the ministries, as they were institute by Christ. Now that all these things may be more clearly and familiarly opened, and also be better fastened in our minds: it shallbe profitable in these things to consider the form of the Old church, which shall represent to our eyes a certain image of God's institution. For although the bishops of those times did set forth many Canons, wherein they seemed to express more than was expressed in the holy Scripture: yet they with such hedefulnesse framed all their order after the only rule of God's word, that a man may easily see that in this behalf they had in a manner nothing disagreeing from the word of God. But although there might be somewhat wanting in their ordinances, yet because they with sincere zeal endeavoured to preserve God's institution, and they swerved not much from it, it shall be very profitable here shortly to gather what manner of observation they had. As we have declared that there are three sorts of ministers commended unto us in the Scripture: so all the ministers that the old church had, it divided into three Orders. For out of the order of Elders were partly chosen Pastors and Teachers: the rest of them had the rule of the judgement and correction of manners. To the Deacons was committed the care of the poor, and the distributing of the alms. As for the readers and Acoluthe, were not names of certain offices: but those whom they called Clerks, they trained from their youth upward in certain exercises to serve the church, that they might be the better understand to what purpose they were appointed, and might in time come the better prepared to their office: as I shall by and by show more at large. 
In Esa. cap. 9  Therefore Jerome, when he had appointed five orders of the church, reckoneth up bishops, Priests, Deacons, Believers, and Cathecumeni: to the rest of the Clergy and monks he giveth no proper place.  
Therefore to whom the office of teaching was enjoined, all them they named Priests. In every city they chose out of their own numbered one man, to whom they specially gave the title of Bishop: that dissensions should not grow of equality, as it is wont to come to pass. Yet the Bishop was not so above the rest in honour and dignity, that he had a dominion over his fellows. But what office the Consul had in the Senate, to propound of matters, to ask opinions, to go before the other with counseling, monishing and exhorting, to govern the whole action with his authority, and to put in execution that which is decreed by common counsel: the same office had the Bishop in the assembly of the Priests. And the old writers themselves confess, that the same was by men's consent brought in for the necessity of the times. Therefore Jerome upon the Epistle to Titus saith: The same was a Priest which was a Bishop. And before that by the instinction of the Devil, there were dissensions in religion, and it was said among peoples: I am of Paul, I am of Cephas, churches were governed by common counsel of Elders. afterward, that the seeds of dissensions might be plucked up, all the care was committed to one man. As therefore the Priests do know, that by the custom of the church they are subject to him that is set over them: so let the Bishops know, that they are above the Priests, rather by Custom, than by the truth of the lords disposing, and that they ought to govern the church in common together. 
Episto. ad Eua.  But in an other place he teacheth, how ancient an institution it was. For he saith that at Alexandria, from Marc the Evangelist even to Heraclas and Dionysius, the Priests did alway choose out one of themselves, and set him in a higher degree, whom they named a Bishop. Therefore every city had a company of priests which were Pastors and Teachers. For they all did execute among the people that office of teaching, exhorting and correcting, which Paul appointeth to the Bishops: 
●it. i.ix.  and that they might leave seed after them, they travailed in teaching the younger men, that had professed themselves soldiers in the holy warfare. To every city there was appointed a certain country, that should take their priests from thence, and be accounted as it were into the body of that church. Every company (as I have before said) only for preservation of Policy & Peace, were under one Bishop: which was so above the rest in dignity, that he was subject to the assembly of his brethren. If the compass of ground that was under his bishopric were so great, that he could not suffice to serve all the offices of a Bishop in every place of it, in the country itself there were in certain places appointed Priests, which in small matters should execute his authority. Them they called contrey-byshops, because in the o●ntrey they represented the Bishop.  
But, so much as belongeth to the office, whereof we now speak, as well the Bishops as the Priests were bound to apply the distributing of the word and Sacraments. For it was ordained only at Alexandria, (because Arrius had there troubled the Church) that the priest should not preach to the people, 
Episto. ad E●●.  as Socrates saith in the ix book of the Tripartite history. Which yet Jerome confesseth that he mysliketh not. Truly it should be counted monstrous, if any man had given out himself for a Bishop, that had not also in very deed showed himself a true Bishop. Therefore such was the severity of those times, that all ministers were driven to the fulfilling of such office, as the Lord requireth of them. Neither do I rehearse the manner of one age alone: For even in Gregory's time, when the church was now almost decayed (certainly it was much degenerate from the ancient pureness) it had not been tolerable the any Bishop should abstain from preaching. The Priest (saith he in one place) dieth if there be no sound heard of him: 
Epi. iiii. Homel. in Eze. Acts. xx. xvi.  because he asketh against himself the wrath of the secret judge, if he go without sound of preaching. And in an other place: When Paul testifieth that he is clean from the blood of all: in this saying we be convinced, we be bound, we be showed to be guilty, which are called Priests, which beside the evils that we have of our own, add also the deaths of other: because we kill so many as we being lukewarm and silent do daily see to go to death. He calleth himself and other silent, because they were less diligent in their work than they ought to be. When he spareth not them, that did half perform their duty: what think you he would have done, if a man had altogether sit idle? Therefore this was a great while holden in the church, that the chief duty of the Bishop was to feed God's people with the word, or both publicly and privately to edify the church with sound doctrine.  
But whereas every province had among their Bishops one archbishop: also where in the Nicene Synod there were ordained patriarchs, which should in degree and dignity be above the Archbishops: that pertained to the preserving of discipline. Howbeit in this discourse, that which was most rarely used may not be omitted. For this cause therefore chief these degrees were ordained, that if any thing happened in any church, that could not well be ended by a few, might be referred to a provincial Synod. If the greatness or difficulty of the matter required a greater discussing, the patriarchs were also called to it with the Synods, from whom there might be no appelle but to a General Counsel. The government so ordered many called a Hierarchy, by a name (as I think) unproper, and truly unused in the Scriptures. For the Holy ghost willed to provide, that no man should dream of a principality or Dominion when the government of the church is spoken of. But if, leaving the word we look upon the thing, we shall find that the old Bishops meant to forge no form of ruling the church, differing from that which the Lord appointed by his word.  
Neither was the order of the Deacons at that time any other than it was under the Apostles. For they received the daily offerings of the faithful, and the yearly revenues of the church, to bestow them upon true uses, that is to say, to distribute them to feed partly the ministers, and partly the poor: but by the appointment of the Bishop, to whom also they yearly rendered accounts of their distribution. For where as the Canons do everywhere make the Bishop the distributer of all the goods of the church, it is not so to be understanded, as though he did by himself discharge that care: but because it was his part to appoint to the Deacon, who should be received into the common alms of the church, and of that which remained, to whom it should be given, and how much to every one; because he had an overseeing whether the Deacon did faithfully execute that which belonged to his office. For thus it is red in the canons which they ascribe to the Apostles: We command that the Bishop have the goods of the church in his own power. For if he be put in trust with the souls of men, which are more precious, much more it is meet that he have charge of money: so that by his power all things may be distributed to the poor by the Elders and Deacons: that they may be ministered with all fear and carefulness. And in the Counsel of Antioch it is decreed, 
Cap. xxxv  that the Bishops should be restrained that meddle with the goods of the church, without the knowledge of the Elders and Deacons. But of that point we need to make no longer disputation, sith it is evident by many epistles of Gregory, that even at that time, when otherwise the ordinances of the church were much corrupted, yet this observation continued, that the Deacons should under the Bishop be the stewards of the poor. As for Subdeacons, it is likely that at the beginning they were joined to the Deacons, that they should use their service about the poor: but that difference was by little and little confounded. But archdeacon's began then to be created, when the plenty of the goods, required a new and more exact manner of disposing them: 
Epist. ad Nepot.  Albeit Jerome doth say, that it was even in his age. In their charge was the sum of their revenues, possessions, and store, and the collection of the daily offerings. Whereupon Gregory declareth to the archdeacon of Salon, 
Epist. 10 lib. i  that he should be holden guilty if any of the goods of the church perished either by his fraud or negligence. But whereas it was given to them to read the Gospel to the people, and to exhort them to prayer: and where as they were admitted to deliver the Cup in the holy Supper, that was rather done to garnish their office, that they should execute it with the more reverence, when by such signs they were admonished that it was no profane baylywike that they exercised, but a spiritual function and dedicate to God.  
Hereby also we may judge what use there was, & what manner of distribution of the church goods. Each where both in the decrees of the Synods, & among the old writers it is to be found, that whatsoever the church possesseth either in lands or in money, is the patrimony of the poor. Therefore oftentimes there this song is song to the Bishops & Deacons, that they should remember, that they meddle not with their own goods, but the goods appointed to the necessity of the poor: which if they unfaithfully suppress or waste, they shallbe guilty of blood. Whereby they are admonished, with great fear and reverence, as in the sight of God, without respect of persons, to distribute them to whom they be due. hereupon also come those grave protestations in chrysostom, Ambrose, Augustine, and other like bishops, whereby they affirm their own uprightness to the people. But sith it is equity, and established by the law of the Lord, that they which employ their service to the church, should be fed with the common charges of the church, and also many priests in that age, consecrating their patrimonies to God, were willingly made poor: the distributing was such, that neither the ministers wanted sustenance, nor the poor were neglected. But yet in the mean time it was provided, that the ministers themselves, which ought to give example of honest sparing to other, should, not have so much, whereby they might abuse it to riotous excess or deliciousness, but only wherewith to sustain their own need. For those of the Clergy (saith Jerome) which are able to live of the goods of their parents, if they take that which is the poors, do commit sacrilege: and by such abuse they eat and drink to themselves damnation.  
First the ministration was free and voluntary, whereas the Bishops and Deacons were of their own will faithful, and uprightness of conscience and innocence of life were to them in stead of laws. Afterward when evil examples grew of the greediness or perverse affections of some, to correct those faults, the canons were made, which divided the revenues of the church into four parts: of which they assigned one part to them of the Clergy, the second to the poor, the third to the maintenance and reparation of churches, and other holy buildings, the fourth to the poor as well strangers as of their own country. For whereas the other canons, give this last part to the Bishop, that varieth nothing from my above said division. For they mean not that that part should be his own, that either he himself alone should devour it, or pour it out, upon whom or what he list, but that it should suffice to maintain the Hospitality which Paul requireth of that order. 
i Tim. iii.ii.  And so do Gelasius and Gregory expound it. For Gelasius bringeth no other reason why the Bishop should challenge any thing to himself, but that he might give it prisoners and strangers. And Gregory speaketh yet more plainly. It is the manner (saith he) of the sea apostolic, to give commandment to the Bishop when he is ordered, that of all the revenue that ariseth, there be made four portions: that is to say, the one to the Bishop and his family for Hospitality, and entertainment: the second to the Clergy: the third to the poor: the fowerth to the repairing of churches. Therefore it was lawful for the Bishop to take nothing to his own use but so much as were enough for moderate and mean food and clothing. If any began to exceed, either in riotous expense, or in ostentation and pomp, he was by and by repressed by his fellows: and if he obeyed not, he was put from his dignity.  
As for that which they bestowed upon garnishing of holy things, at the first it was very little. Afterward when the church became somewhat richer, yet in that behalf they still kept a mean. And yet all the money that was bestowed thereupon, remained safe for the poor, if any greater necessity happened. So when famine possessed the Province of Jerusalem, and the need could not otherwise be relieved, 
Tripar. hist. lib. v. Lib. xi. ca xvi.  Cyrillus sold the vessels and garments, and spent them upon sustenance of the poor. Likewise Acatius bishop of Amida, when a great multitude of the Persians, in a manner starved for hunger, called together the Clergy, and when he had made that notable ora●ion, Our God needeth neither dishes nor cups, because he neither eateth nor drinketh, he molt the vessels, to make thereof both meat and ransom for men in misery. 
Ad Nepotia.  Hierom also, when he inveigheth against the to much gorgeousness of temples, doth with honour make mention of Exuperius Bishop of Tholosa in his time, which carried the lords body in a wicker basket, and his blood in glass, but suffered no poor man to be hungry. That which I even now said of Acatius, Ambrose rehearseth of himself. 
Lib. i'd offic. ca 28.  For when the Arrians charged him, for that he had broken the holy vessels to ransom prisoners, he used this most godly excuse: He that sent the Apostles without gold, gathered churches together without gold. The church hath gold, not to keep it▪ but to bestow it, and to give relief in necessities. What need is to keep that which helpeth not? Do we not know, how much gold and silver the Assyrians took out of the temple of the Lord? Doth not the priest better to melt them for the sustenance of the poor, if other reliefs do fail, than an enemy a robber of God to bear them away? Will not the Lord say: Why hast thou suffered so many needy to die for hunger? and verily thou hadst gold whereof thou mightest have ministered them sustenance. Why were so many led away captive, and not ransomed? why were so many slain by the enemy? It had been better that thou shouldest save the vessels of living men, than of metals. To these things thou shalt not be able to answer. For what wouldst thou say? I feared lest God's temple should want garnishing. He would answer: Sacraments require not gold: neither do those things please with Gold that are not bought with gold. The ransoming of prisoners is a garnishing of Sacraments. 
Lib. 5. epi. xxxi. & xxxii▪  In sum, we see that it is most true which the same man saith in an other place, that what soever the church then possessed was the store of the needy. Again: that a Bishop hath nothing that is not the poors.  
These that we have rehearsed were the ministries of the Old church. For the other of which the Ecclesiastical writers make mention, were rather certain exercises and preparations, than appointed offices. For those holy men, that they might leave a store for the church after them, received into their charge, governance and discipline, young men which with the consent and authority of their parents, professed themselves soldiers of the spiritual warfare: and they so framed them from their tender age, that they should not come unskilful and raw to the executing of their office. But all they that were instructed with such beginnings, were called Clerks. I would in deed that some other proper name had rather been given them. For this name grew of error, 
●●●et. v. ●i●.  or of corrupt affection: forasmuch as Peter calleth the whole church the Clergy, that is to say, the lords inheritance. But the institution itself was very holy and profitable, that they which would consecrate themselves and their service to the church, should be so brought up under the keeping of the Bishop, that none should minister to the church▪ but he that were well informed aforehand, and that had from his very youth both sucked holy doctrine, and by severe discipline put in a certain continuing quality of gravity and holy life, and were estranged from worldly cares, and were accustomed to spiritual cares and studies. But as young soldiers are by certain counter●ai●e skirmishes instructed to learn true and earnest fight, so there were also certain rudiments, whereby they were exercised while they were Clerks, before that they were promoted to the very offices. Therefore first they committed to the Clerks the charge to open and shut the church, and they named them Ostiarii, doorekeepers. afterward they called them A coluthi, followers, which waited upon the Bishop in his household services, and did continually accompany him, first for honour's sake, and then that no suspicion should arise of them. Moreover that by little and little they might become known to the people, and get to themselves commendation: also that they might learn to abide the sight of all men, and to speak before all men: that being made priests, when they came forth to teach, they should not be abashed with shame: therefore place was appointed them to read in the pulpit. After this manner they were promoted by degrees, to show proof every one of their diligence in all their several exercises, till they were made Subdeacons. This only is my meaning, that those were rather gross beginnyngs, than such offices as were accounted among the true ministries of the church.  
Whereas we said that the first and second point in the calling of ministers, are, what manner of men they ought to choose, and how great a religious carefulness they ought to use in that matter: therein the old church hath followed the prescribed order of Paul, and the examples of the Apostles. For they were wont to come together to choose the pastors with most great reverence, and careful calling upon the name of God. Beside this they had a form of examination, whereby they tried the life and doctrine of them that were to be chosen by that rule of Paul. Only they somewhat offended herein with to great severity, because they would require more in a Bishop than Paul required, 
i. 〈◊〉 three i●.  and specially in process of ti●e they required unmarried life. But in the other points their observation was agreeing with Paul's description. But in this which we made the third point, that is to say, who ought to institute ministers, they kept not always one order. In old time, none was received into the company of Clerks without the consent of all the people: in so much that Cyprian laboureth earnestly to excuse that he appointed one Aurelius to be a Reder without asking advise of the church, 
Lib. 2. epist. ●.  because that was done beside the custom, though not without reason. For this he saith before: In ordering of Clerks, dear brethren, we are wont first to ask you advise, and by common counsel to weigh the manners and deservings of every one. But because in these lesser exercises there was not much peril: because they were chosen to a long proof, and not to a great office, therefore the consent of the people therein ●essed to be asked. Afterward in the other degrees also, except the Bishopric, the people commonly left the judgement and choice of them to the Bishop & the Priests, that they should examine who were meet and worthy: saving peradventure when new priests were appointed for parochs: for than it behoved that the multitude of that place namely should consent. Neither is it any marvel, that the people in this behalf was little careful in keeping their own right: For no man was made a Subdeacon, that had not showed a long proof of himself in his being a Clerk, under that severity of discipline, which them was used. After that he had been tried in that degree, he was made a Deacon. From thence he came to the honour of priesthood if he had behaved himself faithfully. So no man was promoted, of whom there had not been in deed a trial had many years before the eyes of the people. And there were many canons to punish their faults: so that the church could not be troubled with evil priests or deacons, unless it neglected the remedies. Howbeit in the priests also there was alway required the consent of them of the same city: which the very first canon testifieth in the lxvii distinction, which is fathered upon Anacletus. Finally all the admissions into orders were therefore done at certain appointed times of the year, that no man should privily creep in without the consent of the faithful, or should with to much easiness be promoted without witnesses.  
In choosing of Bishops the people had the liberty long preserved, that none should be thrust in that were not accepted of all. This therefore was forbidden in the counsel at Antioch, that none should be thrust in to them against their will. Which thing also Leo the first doth diligently confirm. 
Episto. 90. cap. 2  Hereupon came these sayings: Let him be chosen, whom the clergy, and the people, or the greater number shall require. Again: Let him that shall bear rule over all, be chosen of all. For it must needs be, that he that is made a ruler being unknown and not examined, is thrust in by violence. Again, Let him be chosen, that is both chosen by the Clerks, and desired by the people: and let him be consecrate by them of that Province, with the judgement of the Metropolitan. The holy Fathers took so great heed that this liberty of the people should by no mean be diminished, that when the general Synod gathered together at Constantinople did order Nectarius, they would not do it without the allowance of the whole Clergy & people: as they testified by their epistle to the Synod at Rome. Therefore when any Bishop did appoint a successor to himself, it was not otherwise established, unless the whole people did confirm it. Whereof you have not only an example, 
Epist. 10 Theod. lib. 4. ca 20.  but also the very form in Augustine in the naming of Eradius. And Theodorite, when he rehearseth that Peter was named by Athanasius to be his successor, by and by addeth, that the order of priests confirmed it, and the magistrate, and nobility, and the people approved it with their allowing shout.  
I grant in deed that this also was by very good reason established in the Counsel at Laoditia, that the Election should not be left to multitudes. For it scarcely happeneth at any time, 
Cap. 1●.  that so many head should well order any thing with one meaning: and commonly this is true, that the uncertain commonalty is divided into contrary affections. But for ●his peril there was used a very good remedy. For first the Clerks only did choose: whom they had chosen they presented to the Magistrate, or to the Senate and chief men of the people. They, after consultation had, if they thought the election good, confirmed it: if not, they did choose an other, whom they did rather allow. Then the matter was moved to the multitude, which although they were not bound to those fore judgements, yet thereby they could the less be disordered. Or if they began at the multitude: that was done only to learn whom they did chief desire. When the desires of the people were heard, than they of the Clergy did choose him. So neither was it lawful for the Clergy to appoint whom they listed, neither were they bound to obey the foolish desires of the people. Leo appointeth this order in an other place, 
Episto. lxxxvii.  when he saith: There are to be looked for, both the desires of the citizens, the people's testimonies, the judgement of the honourable, and the election of the clerks. Again. Let there be holden the testimony of the honourable, the subscription of the clerks, the consent of the order and commonalty. No reason (saith he) suffereth it to be otherwise done. And nothing else meaneth that decree of the Synod at Laodicea, but that the clergy, and chief of the people, should not suffer themselves to be carried away by the undiscrete multitude: but rather that with their wisdom and gravity they should repress the people's foolish affections, if at any time need should so require.  
This order of choosing was yet in force in the time of Gregory: and it is likely that is endured long after. There remain many Epistles of his, that give evident testimony of this matter. For so oft as he hath to do with the creating of any new Bishop, he useth to write to the clergy, to the order, and to the people, and sometime also to the ruler, according as the government of the city is appointed. But if by reason of the disordered state of the church, he committeth to any Bishop adjoining, the charge of overseeing in the election, yet he alway requireth a solemn decree strengthened with the subscriptions of all. Yea and when there was one Constantius create Bishop at Milan, 
Lib. two. Ep. lxix  and that many of the Milan is were by reason of the invasion of the barbarous nations fled to Genua: he thought that the election could not otherwise be lawful, unless they also were called together and gave their assent. Yea there are not yet five hundred years passed, sins Pope Nicolas decreed thus of the election of the Bishop of Rome: that the Cardinal Bishops should begin, then that they should join to them the rest of the clergy, 
Distin. xxiii. Cap. In nomine  last of all that the election should be confirmed by the consent of the people. And in the end he reciteth that decree of Leo, which I even now alleged, and commandeth it from thence forth to be in force. But if the malice of wicked men shall so prevail, that the clerks to make a true election be compelled to depart out of the city: yet he commandeth that some of the people be present with them. As for the emperors coonsent, so far as I can perceive, was required only in two churches, that is, Rome and Constantinople: because there were the two seats of the Empire. For whereas Ambrose was sent to Milan with a power from Valentinian to govern the election of the new Bishop: that was extraordinarily done, by reason of grievous factions wherewith the citizens then boiled among themselves. But at Rome in old time the emperors authority was of so great force in creating of the Bishop, that Gregory sayeth, that he was set by his commandment in the government of the church: 
Epi. v. Lib. i.  when yet by solemn usage he was desired by the people. This was the manner, that when the clergy and the people had appointed any Bishop, the clergy should forthwith move it to the Emperor, that he should either by his allowance confirm the election, or by disalowance undo it. Neither are the decrees that Gratian gathereth together, repugnant to this custom: wherein is nothing else said, but that it is in no wise to be suffered, that taking away that canonical election, a king should appoint a bishop after his own lust: & that the Metropolitan should consecrated none that were so promoted by violente powers. For it is one thing to spoil the church of her right, that all should be transferred to the lust of one man: and an other thing to grant this honour to a king or an Emperor, that by his authority he may confirm a lawful election.  
Now it followeth, that we entreat, with what form the ministers of the church were admitted into their office after election: this the Latins called Ordination or Consecration: the Greeks have called it Cheirotonia, lifting up of hands, and sometime also Cheirothesia, laying on of hands. Howbeit Cheirotonia is properly called that kind of election, where men's consents are declared by holding up of their hands. There remaineth a decree of the Nicene counsel, that the Metropolitan should meet together with all the Bishops of the province to order him that is choose. But if some of them be hindered either by length of the way, or by sickness, or by any necessity, that yet three at the lest should meet: and that they that are absent should by letters testify their consent. And this Canon, when with discontinuance it grew out of use, was afterward renewed with many Synods. But all, or at least as many as had no excuse, were therefore commanded to be present, that they might have the graver trial of the learning and manners, of him that was to be ordered: for the matter was not done without trial. And it appeareth by Cipryans' words, that in the old time they were wont not to be called after the election, but to be present at the election: and to this end that they should be as it were governors, that nothing should be troublesomly done in the multitude. For where he said that the people have power either to choose worthy Priests, or to refuse unworthy, within a little after he addeth: Wherefore according to the tradition of God and of the Apostles, 
Epi. iiii lib. i  it is to be diligently kept and holden (which is yet holden with us also and in a manner throughout all provinces) that for the right celebration of orderynges, all the bishops adjoining of the same province should come together to that people for which a governor is ordered, and that the Bishop be chosen in presence of the people. But when they were sometime slowly gathered together, and there was peril lest some would abuse that delay to occasion of ambitious suing: it was thought that it should be enough if after the election made, they should meet and after allowance upon lawful examination consecrate him.  
When this was each where done without exception, by little and little a diverse manner grew in use, that they which were chosen should resort to the Metropolitan city of fetch their ordering. Which came to pass rather by ambition, and by depravation of the first institution, than by any good reason. And not long after, when the authority of the see of Rome was now increased, there came in place yet a worse custom, that the Bishops almost of all Italy should fetch their consecration from thence. Which we may note out of the Epistles of Gregory. Only a few cities, which did not so easily give place, had their ancient right preserved: as there is an example had of Milan. 
Lib. two. Ep. lxix xlvi.  Peradventure the only Metropolitan cities kept their privilege. For all the bishops of the province were wont to come together to the chief city to consecrate the archbishop. But the Ceremony was laying on of hands. For I read of no other Ceremonies used: saving that in the solemn assembly the Bishops had a certain apparel whereby they might be distinctly known from other Priests. They ordered also Priests and Deacons with only laying on of hands. But every Bishop with the company of Priests ordered his own Priests. But although they did all the same thing: yet because the Bishop went before, and it was all done as it were by his guiding, therefore the ordering was called his. Whereupon the old writers have oft this saying: that a Priest differeth from a Bishop in no other thing, but because he hath not the power of ordering.   

¶ The .v. Chapter. That the old form of government is utterly overthrown by the tyranny of the Papacy.  
NOw it is good to set before men's eyes the order of governing the church, that the see of Rome and all the champions thereof do keep at this day, and the whole image of that Hierachie which they continually have in their mouth, and to compare it with that order of the first and old church which we have described: that by the comparison it may appear what manner of church they have, which use this only title to charge or rather to overwhelm us. But it is best to begin at Calling, that we see both who, and what manner of men, and by what order they be called to this ministery. And then afterward we shall consider how faithfully they execute their office. We will give the first place to Bishops: to whom I would to God this might be an honour, to have the first place in this discourse. But the matter itself doth not suffer me, ones to touch this thing be it never so lightly, without their great shame. And yet I will remember, in what kind of writing I am now occupied: and will not suffer my talk, which ought to be framed only to simple doctrine, to flow abroad beyond due bounds. But let some one of them that have not utterly lost all shame, answer me, what manner of Bishops are at this day commonly chosen. Truly it is now grown to much out of use, to have any examination had of their learning: but if there be had any respect of learning, they choose some lawyer that can rather brawl in a court, than preach in a church. This is certain, that these hundred years there hath scarcely been every hundredth man chosen that understood any thing of holy doctrine. I do not therefore spare the former ages, for that they were much better, but because we have now only the present church in question. If judgement be had of their manners, we shall find that there have been few or almost none, whom the old Canons would not have judged unworthy. He that was not a drunkard was a whoremonger: he that was also clean from this wickedness, was either a dycer, or a hunter, or dissolute in some part of his life. For there be lighter faults, which by the old Canons do exclude a man from being a Bishop. But this is a most great absurdity, that very children scarcely ten years old, are by the Popes grant made Bishops. They are grown to such shamelessness, & senseless dullness, that they dreaded not that extreme yea and monstrous wicked doing, which is utterly abhorring from the very sense of nature. Hereby appeareth how religious their elections were, where the negligence was so careless.  
Now in election, all that right of the people is taken away. Their desiringes, their assentinges, their subscribinges, and all such things are vanished: the whole power is transferred to the Canons only. They bestow the Bishopric upon whom they will, and afterward bring him forth into the sight of the people, but to be worshipped, not to be examined. But Leo crieth on the other side, that no reason suffereth it, and he pronounceth that it is a violent imposition. Cyprian, when he testifieth that it proceedeth from the law of God that it should not be done but by the consent of the people, showeth that the contrary manner is repugnant to the word of God. The decrees of so many Synods do most severely forbid it to be otherwise done: and if it be done, they command it to be void. If these things be true, there now remaineth in the papacy no Canonical election, neither by God's law nor by the ecclesiastical law. But although there were no other evil, yet how shall they be able to excuse this that they have so spoiled the church of her right? But (say they) the corruption of times so required, that because in appointing of Bishops, hatreds and affections more prevailed with the people and the magistrates, than right and sound judgement, therefore the rule thereof should be given to a few. Admit verily that this were the extreme remedy of a mischief in despaired case. But sith the medicine itself hath appeared more hurtful than the very disease, why is not this new evil also remedied? But (say they) it is exactly prescribed to the Canons, what they ought to follow in the election. But do we doubt, but that the people in old time did understand that they were bound to most holy laws, when they saw that they had a rule set them by the word of God, when they came together to choose a Bishop? For that only voice of God, whereby he describeth the true Image of a Bishop ought worthily to be of more value than infinite thousands of Canons. But nevertheless the people, corrupted with a most evil affection, had no regard of the law or of equity. So at this day though there be very good laws written, yet they remain buried in papers. Yet for the most part it is used in men's manners, yea and allowed as though it were done by good reason, that drunkards, whoremongers, dicers, are commonly promoted to this honour: (it is but little that I say) that bishoprics are the rewards of adulteries and bawderies. For when they are given but to hunters and falconers, it is to be thought to be gaily well bestowed. Any way to excuse so heinous indignity, it is to much wicked. The people (say I) had in old time a very good Canon, to whom God's word prescribed, that a Bishop ought to be unreprovable, 
i Timo. iii. i.  a teacher, no fighter. etc. Why therefore is the charge of choosing removed from the people to these men? Because forsooth the word of God was not heard among the tumults and seditious partakings of the people. And why should it not at this day be removed again from these men, which not only do break all laws, but casting away all shame, do wanton, covetously, ambitiously, mingle and confound Gods and men's matters together?  
But they lie, when they say, that this was devised for a remedy. We often read that in old time churches were in tumults at the choosing of Bishops: yet never any man durst think of taking away the authority from the people. For they had other ways whereby they might either prevent these faults, or amend them if they were already committed. But I will tell what it is. When the people began to be negligent in making the elections, and did cast that care upon the Priests as little belonging to them, they abused this occasion to usurp a tyranny to themselves, which afterward they established by new Canons set forth. As for their ordering, it is nothing else but a mere mockage. For the show of examination that they there set out is so vain and hungry, that it wanteth even all colour. Therefore whereas in some places Princes have by covenant obtained of the Bishops of Rome, that they themselves might name Bishops, therein the church suffered no new loss: because the election was taken away, only from the Canons, which had by no right violently taken it, or verily stolen it. Truly this is a most fowl example, that out of the court are sent Bishops to possess churches: and it should be the work of Godly Princes to abstain from such corruption. For it is a wicked spoiling of the church, when there is thrust unto any people a Bishop, whom they have not desired, or at least with free voice allowed. But that unorderly manner which hath long ago been in the churches, gave occasion to Princes to take the presentation of Bishops into their own hands. For they had rather that it should be their gift, than those men's, to whom it nothing more belonged, and which did no less wrongfully abuse it.  
Lo here is a noble calling, by reason whereof the Bishops boast themselves to be the successors of the Apostles. But they say that the authority to create Priests belongeth to them only. But in this they most lewdly corrupt the old institution: because they do not by their ordering create Priests to rule and feed the people, but Sacrificers to Sacrifice. Likewise when they consecrate Deacons, they do nothing of their true and proper office, but they ordain them only to certain Ceremonies about the chalice and the paten. 
Dist. lxx cap. i  But in the Synod at Chalcedon, it is contrariwise decreed, that the orderynges should not be absolutely given, that is to say, but that a place should be therewithal assigned to them that are ordered, where they shall exercise their office. This decree is for two causes very profitable. First, that the church should not be burdened with superfluous charges: nor that that should be spent upon idle men which should be given to the poor: Secondly, that they which be ordered, should think that they be not promoted to an honour, but that there is an office committed unto them, to the execution whereof they are bound by solemn protestation. But the romish masters (which think that there is nothing in religion to be cared for, but their belly) first do expound title to be the revenue that may suffice to sustain them, whether it be by their own lyvelhode or by benefice. Therefore when they order a Deacon or a Priest, without taking care where they ought to minister, they give them the order, if they be rich enough to find themselves. But what man can admit this, that the title which the decree of the Counsel requireth, should be the yearly revenue for their sustenance? But now because the later Canons condemned the Bishops with penalty to find them whom they had ordered without sufficient title, by this mean to restrain their to much easy admitting: there hath been also a subtlety devised to mock out this penalty. For he that is ordered, naming any title whatsoever it be, promiseth that he willbe content therewith: by this shift he is driven from his action for his finding. I pass over a thousand frauds that are herein used: that when some do falsely name vain titles of benefices, whereupon they can not make five shillings by year: other some under secret covenant do borrow benefices, which they promise that they will by and by restore again, but sometime they restore not at all. And such other mysteries.  
But although these grosser abuses were taken away, is not this always an absurdity, to appoint a Priest to whom you assign no place? Also they order no man but to Sacrifice. But the true ordinance of a Priest is, to be called to the government of the church: and a Deacon to be called to the gathering of the alms: they do in deed with many pomps shadow their doing, that in the very show it may have a reverence among the simple. But among men that have their sound wit, what can these disguisings avail, if there be no sound stuff or truth underneath them? For they use Ceremonies about it, either fetched out of jewishness, or feigned of themselves: which it were better to forbear. But of true examination, (for I nothing pass upon that shadow which they retain) of the people's consent, and of other things necessary, they make no mention. I call a shadow their foolish gesturinge meet to be laughed at, framed to a fond and cold counterfeiting of antiquity. The Bishops have their deputies which before the ordering may inquire of their learning. But what? whether they can read their masses: whether they can decline a common noun, that they shall light upon in reading, or coniugate a verb, or do know the signification of one word, for it is not necessary that they be cunning enough to construe a verse. And yet they be not put back from priesthood, which fail even in the childish rudiments, so that they bring any money or commendation of favour. Of like sort it is, that when they are brought to the altar to be ordered, it is asked thrice in a tongue not understanded, whether they be worthy of that honour. One answereth (which never saw them: but because nothing should want of the form, he hath the part in the play) They are worthy. What may a man blame in these reverend fathers, but that with mocking in so open Sacrileges, they do without shame laugh to scorn both God and men? But because they are in long possession thereof, they think that now it is lawful for them. For whosoever dare once open his mouth against these so evident and so heinous wicked doings, he is forthwith haled by them to punishment of death, as though it were one that had in old time disclosed abroad the holy mysteries of Ceres. would they do this if they thought that there were any God?  
Now how much do they behave themselves better in bestowing of benefices: which thing was once joined with the ordering, but now it is altogether separate? There is among them a diverse manner. For the Bishops only do not confer benefices: & in those whereof they are said to have the conferring, they have not the full right: but other have the presentation▪ and they retain only the tittle of collation for honours sake. There are also nominations out of schools, and resignations, either simple, or made for cause of eschange, commendatory writings, preventions, and whatsoever is of that sort. But they also behave themselves that none of them can reproach an other with any thing. So I affirm, that scarcely every hundredth benefice, is bestowed at this day in the papane without Simony, as the old writers defined Simony. I do not say that they all buy them with ready money: but show me one of twenty that cometh to a benefice without some buy commendation. some either kindred or alliance promoteth, and some the authority of their parents: some by doing of pleasures do get themselves favour. Finally benefices are given to this end, not to provide for the churches, but for them that receive them. Therefore they call them benefices, by which word they do sufficiently declare, that they make no other account of them, but as the beneficial gifts of princes, whereby they either get the favour of their soldiers or reward their services. I omit how these rewards are bestowed upon barbers, cooks, moil keepers, and such dreggishe men. And now judicial courts do ring of no matters more, than about benefices: so that a man may say that they are nothing else but a pray cast afore dogs to hunt after. Is this tolerable even to be heard of, that they should be called Pastors, which have broken into the possession of a church as into a farm of their enemy? that have gotten it by brawling in the law? that have bought it for money? that have deserved it by filthy services? which being children yet scantly able to speak, have received it, as by inheritance from their uncles and kinsmen, and some bastards from their fathers?  
Would ever the licentiousness of the people, though they had been never so corrupt and lawless, have gone so far? But this is also more monstrous, that one man, (I will not say what manner of man, but truly such a one as can not govern himself) is set to govern five or six churches. A man may see in these days in Princes courts, young men that have three abbaties, two bishoprics, one Archbishopryke. But there be commonly Canons with five, six or seven benefices, whereof they have no care at all, but in receiving the revenues. I will not object, that it is each where cried out against by the word of God, which hath long ago cessed to be of any estimation at all among them. I will not object, that there have been many most severe penal ordinances in many counsels made against this wickedness: for those also they boldly despise as oft as they list. But I say that both are monstrous wicked doings, which are utterly against God and nature and the government of the church, that one robber shall oppress many churches at ones, and that he should be called a Pastor, which can not be present with his flock though he would: and yet (such is their shamelesseness) they cover such abominable filthiness with the name of the church, to deliver themselves from all blame. But also (and God will) in these lewdenesses is contained that holy succession, by the merit whereof they boast that it is wrought that the church may not perish.  
Now (which is the second mark in judging a lawful Pastor) let us see how faithfully they exercise their office. Of the Priests that be there created, some be Monks, some be (as they call them) Secular. The first of these two companies was unknown to the old church: and it is so against the profession of Monks, to have such a place in the church, that in old time when they were chosen out of Monasteries into the clergy, they cess to be Monks. And Gregory, whoes time had much dregs, yet suffered not this confusion to be made. 
Epi. 11. lib. 3.  For he willeth that they be put out of the Clergy that be made Abbots, for that no man can rightly be together both a Monk and a clerk: sith the one is a hindrance to the other. Now if I ask, how he well fulfilleth his office, whom the Canons declare to be unmeet: what I pray you, will they answer? They will forsooth allege unto me those untimely borne decrees of Innocent and Boniface, whereby Monks are so received into the honour and power of priesthood, that they might still abide in their Monasteries. But what reason is this, that every unlearned ass, so soon as he hath ones possessed the sea of Rome, may with one word overthrow all antiquity? But of this matter we shall speak hereafter. Let this suffice for this time, that in the purer church it was holden for a great absurdity, if a Monk did execute the office of priesthood. For Jerome sayeth that he doth not execute the office of a Priest, while he is conversant among Monks: and maketh himself one of the common people to be ruled by the Priests. But, although we grant them this, what do they of their duty? Of the mendicantes some do preach: all the other Monks either sing or mumble up masses in their dens. As though either Christ willed, or the nature of the office suffereth, Priests to be made to this purpose. 
Act. xx. xxiii.  Whereas the Scripture plainly testifieth, that it is the priests office to rule his own church, is it not a wicked profanation, to turn an other way, yea utterly to change the holy institution of God? For when they are ordered, they are expressly forbidden to do the things that God commandeth all Priests. For this song is song to them: let a Monk, content with his cloister, not presume to minister the Sacraments, nor to execute any thing belonging to public office. Let them deny, if they can, that it is an open mockery of God, that any priest should be made to this purpose, to abstain from his true and natural office: and that he which hath the name, may not have the thing.  
I come to the secular Priests: which are partly beneficed men, (as they call them) that is to say, have benefices whereupon to live: and partly do let out their daily labour to hire, in massing, or singing, and live as it were of a stipend gathered thereupon. Benefices have either care of souls, as bishoprics, and cures of parochs: or they be the stipends of dainty men, that get their living with singing, as Prebends, Canonshippes, personages, and dignities, chaplainships, and such other. Howbeit, sins things are now turned upside down, Abbaties and priories are given to very boys, by privilege, that is to say by common and usual custom. As concerning the hirelings, that get their living from day to day, what should they do otherwise than they do? that is in servile and shameful manner to give out themselves for gain, specially sith there is so great a multitude as now the world swarmeth with? Therefore when they dare not beg openly, or forasmuch as they think they should but little profit that way, they go about like hungry dogs, and with their importunacy, as with barking, they enforce out of men against their wills somewhat to thrust into their belly. Here if I would go about to express in words, how great a dishonour it is to the church, that the honour and office of priesthood is come to this point. I should have no end. Therefore it is not meet that the readers should look for at my hand such a long declaration as may be proportional to so heinous indignity. Briefly I say, if it be the office of priesthood, (as the word of God prescribeth, 
i Cor. iiii xxi.  and the ancient canons require) to feed the church, and to govern the spiritual kingdom of Christ: all such sacrificers as have none other work or wages, but in making a market of masses, are not only idle in their office, but also have no office at all to exercise. For there is no place assigned them to teach: they have no flock to govern: Finally there is nothing left to them, but the altar, whereupon to sacrifice Christ: which is not to offer to God, but to devils, as we shall see in an other place.  
I do not here touch the outward faults, but only the inward evil, which sticketh fast by the root in their institution. I will add a saying, which will sound ill in their ears: but because it is true. I must speak it: that in the same degree are to be accounted Canons, Deans, Chaplains, Provostes, and all they that are fed with idle benefices. For what service can they do to the church? For they have put from themselves the preaching of the word, the care of discipline, and ministration of Sacraments, as to much troublesome burdens. What then have they remaining, whereby they may boast theimselues to be true priests? Singing forsooth, and a pomp of Ceremonies. But what is that to the purpose? If they allege Custom, if use, if prescription of long time: I again on the other side do lay unto them the definition of Christ, whereby he hath expressed unto us both true priests, and what they ought to have that will be accounted such. But if they can not bear so hard a law, to submit themselves to Christ's rule: at the least let them suffer this matter to be determined by the authority of the Primitive church. But their case shall be never the better, if their state be judged by the old canons. They that have degenerate into Canons, should have been Priests, as they were in old time, that should rule the church in common with the Bishop, and be as it were his companions in the office of Pastor. Those Chapter dignities as they call them, do nothing at all belong to the governing of the church: much less, chapleinships, and the other dregs of like names. What account then shall we make of them all? Truly both the word of Christ, and the usage of the church excludeth them from the honour of priesthood. Yet they stiffly hold that they be priests: but we must pluck of their viso: so shall we find, that their whole profession is most strange and far removed from that office of Priests, both which the Apostles describe unto us, and which was required in the primitive church. Therefore all such Orders, with what titles soever they be notified, sith they be new, being verily neither upholden by the institution of God, nor by the ancient usage of the church, aught to have no place in the description of the spiritual government, which the church hath received consecrate with the Lords own mouth. Or (if they will rather have me to speak more simply and grossly) for as much as chaplains, Canons, Deans, provosts, and other idle bealies of the same sort, do not so much as with their little finger touch any small parcel of that office, which is necessarily required in Priests, it is not to be suffered, that in wrongfully taking a falls honour upon themselves, they should break the holy institution of Christ.  
There remain Bishops, and persons of parochs: who, I would to God they did strive to retain their office. For we would willingly grant unto them, that they have a godly and excellent office, if they did execute it. But when they will be accounted Pastors, while they forsake the churches committed to them, and cast the care of them upon other, they do as if it were the Pastor's office to do nothing. If an usurer that never stirred his foot out of the city, would profess himself a Ploughman, or a keeper of a vinyeard: if a soldier that had been continually in the battle and in the camp, and had never seen judicial court or books, would boast himself for a lawyer, who could abide such stinking follies? But these men do somewhat more absurdly, that will seem and be called lawful Pastors of the church, and yet will not be so. For how many a one is there, that doth so much, as in show, exercise the government of his church? Many do all their life long devour the revenues of churches, to which they never come so much as to look upon them. Some other do ones by year either come themselves, or send their steward, that nothing should be lost in the letting to farm. When this corruption first crept in, they that would enjoy this kind of vacation, exempted themselves by privileges: now it is a rare example, to have one resident in his own church. For they esteem them none otherwise than farms, over which they set their vicar's as bailies or farmers. But this very natural reason rejecteth, that he should be pastor of a flock, that never saw one sheep thereof.  
It appeareth that even in the time of Gregory, there were certain seeds of this mischief, that the rulers of churches, began to be negligent in teaching: 
Homil. xvii.  for he doth in one place grievously complain of it. The world (saith he) is full of priests: but yet in the harvest there are seldom workmen found: because in deed we take upon us the office of priest, but we fulfil not the work of the office. Again, because they have not the bowels of charity, they will seem lords: they acknowledge not themselves to be fathers. They change the place of humility into the advancing of lordliness. Again, but what do we, O pastors, which receive the reward, and are no workmen? We are fallen to outward business, and we take in hand one thing, and perform an other. We leave the ministery of preaching: and to our punishment, as I see, we are called Bishops, that keep the name of honour and not of virtue. Sith he useth so great sharpness of words against them, which were but less continuing and less diligent in their office: What I pray you, would he say, if he saw of the Bishops almost none, or truly very few, and of the rest scarcely every hundredth man once in all his life to go up into a pulpit? For men be come to such madness, that it is commonly counted a thing to base for the dignity of a Bishop, to make a sermon to the people. In the time of bernard, things were somewhat more decayed: but we see also with how sharp chidynges he inveigheth against the whole order: which yet it is likely to have been then much purer than it is now.  
But if a man do well weigh and examine this outward form of ecclesiastical government that is at this day under the papane, he shall find that there is no thievish corner wherein robbers do more licentiously range without law and measure. Truly all things are there so unlike the institution of Christ, yea so contrary to it, they are so degenerate from the ancient ordinances and manners of the church, they are so repugnant to nature and reason, that there can be no greater injury done to Christ, than when they pretend his name to the defence of so disordered government. We (say they) are the pillars of the church, the chief Bishops of religion, the vicar's of Christ, the heads of the faithful: because the power of the Apostles is by succession come unto us. They are always bragging of these follies, as though they talked unto stocks. But so oft as they shall boast of this, I will ask of them again, what they have common with the Apostles. For we speak not of any inheritably descending honour, that may be given to men even while they lie sleeping: but of the office of preaching, which they so much flee from. Likewise when we affirm that their kingdom is the tyranny of Antichrist, by and by they answer, that it is that reverend Hierarchy, so oft praised of notable and holy men. As though the holy fathers, when they commended the Ecclesiastical Hierarchy or spiritual government, as it was delivered them from hand to hand from the Apostles, did dream of this mysshapen and waste disordered heap, where the Bishops are for the most part, either rude asses, which know not the very first and common principles of Faith, or sometime children yet new come from the nurse: and if any be learneder (which yet is a rare example) they think a Bishopric to be nothing else but a title of gloriousness and magnificence: where the persons of churches think no more of feeding the flock, than a showemaker doth of ploughing: where all things are confounded with more than babylonical dispersing, that there remaineth no more any one step whole of that ordinance of the Fathers.  
What if we descend to their manners? where shallbe that light of the world, 
Math. v. xiiii.  which Christ requireth? where is the salt of the earth? where is that holiness, which may be as a perpetual rule to judge by? There is no degree of men at his day more il spoken of for riot, wantonness, deyntynesse, finally all kind of lusts. There are of no degree men either fit, or conninger masters of all deceit, fraud, treason, and breach of faith: there is no where so great cunning or boldness to do hurt. I pass over their disdainfulness, pride, extortion, cruelty. I pass over the dissolute licentiousness in all the parts of their life. In suffering whereof the world is so wearied, that it is not to be feared, that I should seem to enforce any thing to much. This one thing I say, which they themselves shall not be able to deny: that of the Bishops there is almost none, of the Parsons of parochs not the hundredth man, but if judgement should be given of his manners, according to the old Canons, he should be either to be excommunicate, or at least to be put from his office. I seem to say somewhat incredible: so far is that ancient Discipline grown out of use, that commanded an exacter trial to be had of the manners of the Clergy: but the truth is so. Now let them go, the fight under the standard and guiding of the see of Rome, & let them boast among themselves of the order of priesthood. As for the order that they have, truly it is evident, that it is neither of Christ, nor of his Apostles, nor of the fathers, nor of the old church.  
Now let the Deacons come forth, and that most holy distributing that they have of the goods of the church. Howbeit they do not now create their Deacons to that purpose, for they enjoin them nothing else but to minister at the altar, to read and sing the Gospel, and do I wot not what trifles. Nothing of the alms, nothing of the care of the poor, nothing of all that function which they in old time executed. I speak of the very institution. For if we have respect what they do, in deed it is not to them an office, but only a step toward priesthood. In one thing, they that keep the Deacons place at the mass, do represent a void image of antiquity. For they receive the offerings before the consecration. This was the ancient manner, that before the communion of the Supper, the faithful did kiss one an other, and offer their alms at the altar: so first by a sign, and afterward by very liberality they showed their charity. The Deacon, that was the poor men's steward, received that which was given, to distribute it. Now of those alms, there cometh no more to the poor, than if they were thrown into the sea. Therefore they mock the church with this lying deaconry. Truly therein they have nothing like, neither to the institution of the Apostles, nor to the ancient usage. But the very destribution of the goods they have conveyed an other way: and have so framed it, that nothing can be devised more unorderly. For as thieves, when they have cut men's throats, do divide the pray among them: so these, after the quenching of the light of God's word, as though the church were slain, do think that whatsoever was dedicated to holy uses is laid open for pray & spoil. Therefore making a division, every one hath snatched to himself as much as he could.  
Here all these old orders, that we have declared, are not only troubled, but utterly wiped out and razed. The Bishops and Priests of cities, which being made rich by this pray, were turned into Canons, have made havoc of the chief part among them. But it appeareth that the partition was unorderly, because to this day they strive about the bounds. Whatsoever it be, by this division it is provided, that not one halfpenny of the goods of the church should come to the poor, whoes had ben the half part at least. For the canons do give them the fowerth part by name: & the other fowerth part they do therefore appoint to the Bishops, that they should bestow it upon hospitality, & other duties of charity. I speak not what the clerks ought to do with their portion, & to what use they ought to bestow it. For we have sufficiently declared, that the rest which is appointed: for temples, buildings & other expenses, aught to be open for the poor in necessity. I pray you, if they had one spark of the fear of God in their heart, would they abide this burden of conscience, that all that they eat, & wherewith they be clothed, cometh of theft, yea of sacrilege? But sith they are little moved with the judgement of God, they should at least think, that those be men endued with wit and reason, to whom they would persuade, that they have so goodly and well framed orders in their church, as they are wont to boast. Let them answer me shortly, whether deaconry be a licence to steal and rob. If they deny this, they shall also be compelled to confess, that they have no deaconry left: for as much as among them, all the disposition of the goods of the church is openly turned into a spoiling full of sacrilege.  
But here they use a very fair colour. For they say, that the dignity of the church is by that magnificence not uncomlily upholden. And they have of their sect some so shameless, that they dare openly boast, that so only are fulfilled those prophecies, whereby the old Prophets describe the gloriousness of the kingdom of Christ, 
Psalm. lxxii. x. Esa. lii.i. ●●. lx. vi.  when that kingly gorgeousness is seen in the priestly order. Not in vain (say they) God hath promised these things to his church: Kings shall come, they shall worship in thy sight, they shall bring thee gifts. Arise, arise, cloth thee with thy strength, O Zion: cloth thee with the garments of thy glory, O Jerusalem: All shall come from Saba, bringing gold and incense, and speaking praise to the Lord. All the cattle of Cedar shallbe gathered together to thee. If I should tarry long upon confuting this lewdness, I sear lest I should seem fond. Therefore I will not lose words in vain. But I ask: if any jew would abuse these testimonies, what solution would they give? verily they would reprehend his dullness, for that he transferred those things to the flesh and the world, that are spiritually spoken of the spiritual kingdom of Christ. For we know, that the Prophets under the image of earthly things, did paint out unto us the heavenly glory of God, that aught to shine in the church. For the church had never less abundance of these blessings, which their words express, than in the time of the Apostles: & yet all confess, that the force of the kingdom of Christ then chief flourished abroad. What then mean these sayings? Whatsoever is any where precious, high, excellent, it ought to be made subject to the Lord. Where as it is namely spoken of Kings, that they shall submit their sceptres to Christ, that they shall throw down their crowns before his feet, that they shall dedicate their goods to the church: when (will they say) was it better and more fully performed, than when Theodosius, casting away his purple robe, leaving the ornaments of the empire, as some one of the common people, submitted himself before God and the church, to solemn penance? then when he & other like godly princes bestowed their endeavours and their cares to preserve pure doctrine in the church, and to cherish and defend sound teachers? But how priests at that time exceeded not in superfluous richesses, that only sentence of the Synod at Aquileia, where Ambrose was chief, sufficiently declareth: Glorious is poverty in the priests of the Lord. Truly the Bishops had at that time some richesse, wherewith they might have set out the churches honour, if they had thought those to be the true ornaments of the church. But when they knew that there was nothing more against the office of Pastors, than to glister and show themselves proudly with deintynesse of fare, with gorgeousness of garments, with great train of servants, with stately palaces, they followed and kept the humbleness and modesty, yea the very poverty which Christ holily appointed among his ministers.  
But, that we may not be to long in this point, let us again gather into a short sum, how far that dispensation or dissipasion of the goods of the church, that is now used, differeth from the true deaconry, which both the word of God commendeth unto us, and the ancient church observed. As for that which is bestowed upon the garnishing of temples, I say it is ill bestowed, if that measure be not used, which both the very nature of holy things appointeth, and the Apostles and other holy fathers have prescribed both by doctrine and examples. But what like thing is there seen at this day in the temples? whatsoever is framed, I will not say after that ancient sparing, but to any honest mean it is rejected. Nothing at all pleaseth, but that which savoureth of riot & the corruption of times. In the mean time they are so far from having due care of the lively temples, that they would rather suffer many thousands of the poor to perish for hunger, than they would break the least chalice or cruet, to relieve their need. And that I may not pronounce of myself any thing more grievously against them, this only I would have the godly readers to think upon: if it should happen that same Exuperius Bishop of Tholosa, whom we even now rehearsed, or Acatius, or Ambrose, or any such to be raised from death, what they would say. Truly they would not allow that in so great necessity of the poor, richesse in a manner superfluous should be turned an other way. Admit I speak nothing how these uses upon which they be bestowed, (although there were no poor) are many ways hurtful, but in no behalf profitable. But I leave to speak of men. These goods are dedicated to Christ: therefore they are to be disposed after his will. But they shall in vain say, that this part is bestowed upon Christ, which they have wasted otherwise than he commanded. Howbeit, to confess the truth, there is not much of the ordinary revenue of the church abated for these expenses. For there are no bishoprics so wealthy, no abbaties so fat, finally neither so many, nor so large benefices, that may serve to fill the gluttony of priests. But while they seek to spare themselves, they persuade the people by superstition, to turn that which should be bestowed upon the poor, to build temples, to set up images, to buy jewels, to get costly garments. So with this gulf are the daily alms consumed.  
Of the revenue, that they receive of their lands and possession, what else shall I say, but that which I have already said, & which is before all men's eyes? We see with what faithfulness they which are called Bishops and Abbots do dispose the greatest part. What madness is it, to seek here for an ecclesiastical order? Was it meet that they, whose life ought to have been a singular example of frugality, modesty, continence, and humility, should contend with the royalty of princes in number of goods, in gorgeousness of houses, in deintynesse of apparel and far? And how much was this contrary to their office, that they, whom the eternal and inviolable commandment of God forbiddeth to be desirous of filthy gain, 
Tit. i. seven.  and biddeth to be content with simple living, should not only lay hands upon towns and castles, but also violently entre upon the greatest lordships, finally possess forcibly very empires? If they despise the word of God: what will they answer to those ancient decrees of the Synods: whereby it is decreed that the Bishop should have a small lodging not far from the church, mean fare and household stuff? 
Concilium Carthag. iiii. cap. xiiii & xv  what will they say to that praise of the Synod at Aquileia: where poverty is reported glorious in the Priests of the Lord? For perhaps they will utterly refuse as to much rigorous, that which Jerome adviseth Nepotianus, that poor men and strangers, and among them Christ as a guest, may know his table. But that which he by and by addeth, they will be ashamed to deny, that it is the glory of a Bishop to provide for the goods of the poor: that it is the shame of all priests to study for their own richesse. But they can not receive this, but they must all condemn themselves of shame. But it is not needful in this place to speak more hardly against them, sith my meaning was nothing else, but to show, that among them the lawful order of deaconry is long ago taken away: that they may no more glory of this title to the commendation of their church: which I think I have already sufficiently showed.   

The vi Chapter. ¶ Of the supremacy of the See of Rome.  
HItherto we have rehearsed those orders of the church, which were in the government of the old church: but afterward corrupted in times, and from thensefoorthe more and more abused, do now in the Popish church retain only their name, and in deed are nothing else but visors: that by comparison the godly reader might judge, what manner of church the Romanists have, for whoes sake they make us schismatics, because we have departed from it. But as for the head and top of the whole order, that is to say, the supremacy of the see of Rome, whereby they travail to prove that they only have the catholic church, we have not yet touched it: because it took beginning neither from the institution of Christ, nor from the use of the old church, as those former parts did: which we have showed to have so proceeded from antiquity, that by wickedness of times they are utterly degenerate, and have put on altogether a new form. And yet they go about to persuade the world, that this is the chief and in a manner only bond of the unity of the church, if we cleave to the see of Rome, and continue in the obedience thereof. They rest (I say) principally upon this stay, when they will take away the church from us, and claim it to themselves, for that they keep the head, upon which the unity of the church hangeth, and without which the church must needs fall asunder and be broken in pieces. For thus they think, that the church is as it were a maimed and headless body, unless it be subject to the see of Rome, as to her head. Therefore when they talk of their Hierarchy, they a●way take their beginning at this principle: that the Bishop of Rome (as the vicar of Christ, which is the head of the church) is in his steed Precedent of the universal church: and that otherwise the church is not well ordered, unless that See do hold the supremacy above all other. Therefore this also is to be examined, of what sort it is: that we may omit nothing that pertaineth to a just government of the church.  
Let this therefore be the principal point of the question: Whether it be necessary for the true form of Hierarchy (as they call it) or ecclesiastical order that one See should be above the other both in dignity and in power, that it may be the head of the whole body. But we make the church subject to to unjust laws, if we lay this necessity upon it, without the word of God. Therefore if the adversaries will prove that which they require, they must first show that this disposition was ordained by Christ. For this purpose they allege out of the law the high priesthood, also the high judgement, which God did institute at Jerusalem. But it is easy to give a solution, and that many ways, if one way do not satisfy them. First no reason compelleth to extend that to the whole world, which was profitable in one nation: yea rather, the order of one nation and of the whole world shall be far different. Because the jews were on each side compassed with idolaters: that they should not be diversely drawn with variety of religions, God appointed the place of worshipping him in the midst part of the land: there he ordained over them one head Bishop, whom they should all have regard unto, that they might be the better kept together in unity. Now, when religion is spread abroad into the whole world, who doth not see that it is altogether an absurdity, that the government of the East and west be given to one man? For it is in effect as much as if a man should affirm, that the whole world ought to be governed by one ruler, because one piece of land hath no more rulers but one. But there is yet an other reason, why that ought not to be made an example to be followed. No man is ignorant that that high Bishop was a figure of Christ. Now, sins the priesthood is removed, that right must also be removed. But to whom is it removed? Truly, not to the Pope (as he himself is so bold shamelessly to boast, 
Hebr. seven. xii.  when he draweth this title to himself: but to Christ, which as he alone sustaineth this office, without any vicar or successor, so he resigneth the honour to none other. For the priesthood consisteth not in doctrine only, but in the appeasing of God, which Christ hath fully wrought by his death, and in that intercession which he now useth with his Father.  
There is therefore no cause why they should bind us by this example, as by a perpetual rule, which we have seen to be enduring but for a tyme. 
Mat. xvi. xviii. joh. xxi.xu.  Out of the new testament they have nothing to bring forth for proof of their opinion, but that it was said to one: Thou art Peter, and upon this stone I will build my church. Again, Peter, Lovest thou me? Feed my sheep. But admitting that these be strong proofs, they must first show, that he which is commanded to feed the flock of Christ, hath power committed to him over all churches: & that to bind and to lose is nothing else but to be ruler of all the world. But as Peter had received the commandment of the Lord, 
i Pe. v. ij.  so he exhorteth all other priests to feed the church. Hereby we may gather, that by this saying of Christ, there was either nothing given to Peter more than to the rest, or that Peter did equally communicate with other the power that he had received. 
john. xx. ●xiii.  But, that we strive not vainly, we have in an other place a clear exposition out of the mouth of Christ, what is to bind and to lose: that is to say, to retain and to forgive sins. But the manner of binding and losing, both the whole Scripture each where showeth, and Paul very well declareth, 
two. Cor. v, xviii. & x. xvi.  when he saith that the ministers of the Gospel, have commandment to reconcile men to God and also have power to punish them that refuse this benefit.  
How shamefully they wrist those places, that make mention of binding and losing, I both have already shortly touched, and a little hereafter I shall have occasion to declare more at large. Now it is good to see only, what they gather of that famous answer of Christ to Peter. He promised him the keys of the kingdom of heaven: he said that whatsoever he bound in earth, should be bound in heaven. If we agree upon the word keys, and the manner of binding, all contention shall by and by cease. For the Pope himself will gladly give over the charge enjoined to the Apostles, which being full of travail and grief, should shake from him his pleasures, without gain. Forasmuch as the heavens are opened unto us by the doctrine of the Gospel, it is with a very fit metaphor expressed by the name of keys. Now, men are bound and loosed in no other wise, but when faith reconcileth some to God, & their own belief bindeth other some. If the Pope did take this only upon him: I think there will be no man that would either envy it or strive about it. But because this succession being travailsome & nothing gainful pleaseth not the Pope, hereupon groweth the beginning of the contention, what Christ promised to Peter. Therefore I gather by the very matter itself, that there is nothing meant by the dignity of the office of an Apostle, which can not be severed from the charge. For if that definition which I have rehearsed, be received (which can not but shamelessly be rejected) here is nothing given to Peter, that was not also common to his other fellows: because otherwise there should not only wrong be done to the persons▪ but the very majesty of doctrine should halt. They cry out on the other side: what availeth it, I pray you, to run upon this rock? For they shall not prove, but as the preaching of one same Gospel was enjoined to all the Apostles, so they were also all alike furnished with power to bind and loose. 
Mat. xviii xx. john. xx. xxiii.  Christ (say they) appointed Peter Prince of the whole church, when he promised that he would give him the keys. But that which he then promised to one, in an other place he gave it also to all the rest, and delivered it as it were into their hands. If the same power were granted to all, which was promised to one, wherein shall he be above his fellows? Herein (say they) he excelleth, because he received it both in common together with them, and severally by himself, which was not given to the other, but in common. What if I answer with Cyprian and Augustine, that Christ did it not for this purpose, to prefer one man before other, but so to set out the unity of the church. 
De sim. cleri.  For thus sayeth Cyprian, that God in the person of one gave the keys to all, to signify the unity of all: & that the rest were the same thing that Peter was, endued with like partaking both of honour and power: but that the beginning is taken at unity, that the church of Christ may be showed to be one. Augustine saith: If there were not in Peter a mystery of the church, 
Homil. in joh. l. Homil. xi.  the Lord would not say to him, I will give thee the keys. For if this was said to Peter, the church hath them not: but if the church have them, then Peter, when he received the keys, betokened the whole church. And in an other place. When they were all asked, only Peter answered, thou art Christ: & it is said to him, I will give thee the keys, as though he alone had received the power of binding and losing: whereas both he being one said the one for all, and he received the other with all, as bearing the person of unity. Therefore one for all, because there is unity in all.  
But this, Thou art Peter, and upon this rock I will build my church, 
Mat. xvi. xviii.  is no where red spoken to any other. As though Christ spoke there any other thing of Peter, than that which Paul and Peter himself speaketh of all Christians. For Paul maketh Christ the chief and corner stone, 
Eph. two. xx  upon which they are builded together that grow into a holy temple to the Lord. And Peter biddeth us to be lively stones which being founded upon that chosen and precious stone, 
i Pe. ii.u.  do by this joint and coupling together with our God, cleave also together among ourselves. He (say they) above the rest: because he hath the name peculiarly. In deed I do willingly grant this honour to Peter, that in the bilding of the church he be placed among the first, or (if they will have this also) the first of all the faithful: but I will not suffer them to gather thereupon, that he should have a supremacy over the rest. For what manner of gathering is this? He excelleth other in ferventness of zeal, in learning, & courage: therefore he hath power over them. As though we might not with better colour gather, that Andrew is in degree before Peter, because he went before him in time, and brought him to Christ. But I pass over this. 
joh. i.xl. ●. xlii.  Let Peter truly have the first place: yet there is great difference between the honour of degree and power. We see that the Apostles commonly granted this to Peter, that he should speak in assemblies, and after a certain manner go before them with propounding, exhorting, and admonishing: but of his power we read nothing at all.  
Howbeit we be not yet come to dispute of that point: only at this present I would prove, that they do to fond reason, when by the only name of Peter they would build an Empire over the whole church. For those old follies wherewith they went about to deceive at the beginning, are not worthy to be rehearsed, much less to be confuted, that the church was builded upon Peter, because it was said upon this rock. etc. But some of the Fathers have so expounded it. But when the whole Scripture crieth out to the contrary, to what purpose is their authority alleged against God? Yea, why do we strive about the meaning of these words, as though it were dark or doubtful, when nothing can be more plainly nor more certainly spoken? 
Mat. xvi. xvi.  Peter had confessed in his own and his brethren's name, that Christ is the son of God. Upon this rock Christ bildeth his church: because it is (as Paul sayeth) the only foundation, beside which there can be laid none other. Neither do I here therefore refuse the authority of the Fathers, because I want their testimonies, if I listed to allege them: 
i Cor. three xi.  but (as I have said) I will not with contending about so clear a matter trouble the readers in vain, specially sith this point hath been long ago diligently enough handled and declared by men of our side.  
And yet in deed no man can better assoil this question, than the Scripture itself, if we compare all the places, where it teacheth, what office and power Peter had among the Apostles, how he behaved himself, and how he was accepted of them. Run over all that remaineth written, you shall find nothing else, but that he was one of the xii equal with the rest, and their fellow, but not their Lord. 
Act. xu.u.  He doth in deed propound to the counsel, if any thing be to be done, and giveth warning what is meet to be done: but therewithal he heareth other, and doth not only grant them place to speak their mind, but leaveth the judgement to them: when they had determined, 
i Pet. u.i.  he followed and obeyed. When he writeth to the Pastors, he doth not command them by authority, as Superior: but he maketh them his companions, and gently exhorteth them, as egals are wont to do. 
Ac. xi.iii.  When he was accused for that he had gone in to the Gentiles, although it were without cause, yet he answered and purged himself. When he was commanded by his fellows, 
Act. viii, xxiiii.  to go with john into Samaria, he refused not. Whereas the Apostles did send him, they did thereby declare that they held him not for their superior. Whereas he obeyed and took upon him the embassage committed to him, he did thereby confess, that he had a fellowship with them, and not an authority over them. 
Gala. i. xviii. &. two. viii.  If none of these things were, yet the only Epistle to the Galathians may easily take all doubting from us: where almost in two whole Chapters together Paul travaileth to prove nothing else, but that he himself was equal to Peter in honour of Apostleship. Then he rehearseth that he came to Peter, not to profess subjection, but only to make their consent of doctrine approved by testimony to all men: and that Peter himself required no such thing, but gave him his right hand of fellowship, to work in common together in the lords vinyeard: and that there was no lesser grace given to him among the Gentiles, than to Peter among the jews: Finally that when Peter dealt not very faithfully, he was corrected by him, and obeyed his reproving. All these things do make plain, either that there was an equality between Paul and Peter, or at least that Peter had no more power over the rest, than they had over him. And (as I have already said) Paul of purpose laboureth about this, that none should prefer before him in the Apostleship either Peter, or john, which were fellows, not Lords.  
But, to grant them that which they require concerning Peter, that is that he was the Prince of the Apostles, and excelled the rest in dignity: yet there is no cause why they should of a singular example make an universal rule, and draw to perpetuity that which hath been once done: sith there is a far differing reason. One was chief among the Apostles: forsooth, because they were few in number. If one were the chief of xii men, shall it therefore follow that one ought to be made ruler of a hundred thousand men? It is no marvel that xii had one among them that should rule them all: For nature beareth this, & the wit of men requireth this, that in every assembly, although they be all equal in power, yet there be one as a governor, whom the rest may have regard unto. There is no court without a Consul: no session of judges without a praetor, or propounder, no company without a ruler, no fellowship without a master. So should it be no absurdity, if we confessed that the Apostles gave to Peter such a supremacy. But the which is of force among few, is not by & by to be drawn to the whole world, to the ruling whereof no one man is sufficient. But (say they) this hath place no less in the whole universality of nature, than in all the parts, that there be one sovereign head of al. And hereof (and God will) they fetch a proof from crane's and bees, which always choose to themselves one guide, not many. I allow in deed the examples which they bring forth: but do bees resort together out of all the world to choose them one king? every several king is content with his own hive. So among crane's, every herd hath their own king. What else shall they prove hereby, but that every church ought to have their own several Bishop appointed them? Then they call us to civil examples. They allege that saying of Homer, It is not good to have many governors: & such things as in like sense are red in profane writers to the commendation of Monarchy. The answer is easy. For Monarchy is not praised of Ulysses in Homer, or of any other, in this meaning, as though one ought to be Emperor of the whole world: but they mean to show that one kingdom can not hold two kings: and that power (as he calleth it) can abide no companion.  
But let it be, as they will, that it is good & profitable that the whole world be held under Monarchy, which yet is a very great absurdity: but let it be so: yet I will not therefore grant that the same should take place in the government of the church. For the church hath Christ her only head, under whoes dominion we all cleave together, according to that order and the form of policy which he hath prescribed. Therefore they do a great wrong to Christ, 
Eph. iiii. xv.  when by the pretence they will have one man to be ruler of the universal Christ, because it can not be without a head. For Christ is the head, of whom the whole body coupled & knit together in every joint, where with one ministereth to an other, according to the working of every member in the measure thereof, maketh increase of the body. See you not, how he setteth all men without exception in the body, & leaveth the honour & name of head to Christ alone? See you not how he giveth to every member a certain measure, & a determined and limited function: whereby both the perfection of the grace & the sovereign power of governance may remain with Christ only? Neither am I ignorant what they are wont to cavil, when this is objected against them: they say that Christ is properly called the only head, because he alone reigneth by his own authority & in his own name: but that this nothing withstandeth, but that there may be under him an other ministerial head (as they term it) that may be his vicegerent in earth. But by this cavillation they prevail nothing, unless they first show that this ministery was ordained by Christ. For the Apostle teacheth, that the whole ministration is dispersed through the members, & that the power floweth from that one heavenvly head. Or if they will have it any plainlier spoken, 
Ep. i.xxii. &. iiii. xv, &. v. xiii. Colos. i. xviii. &. two. x.  sith the Scripture testifieth the Christ is the head, and claimeth that honour to him alone, it ought not to be transferred to any other, but whom Christ himself hath made his vicar. But that is not only no where red, but also may be largely confuted by many places.  
Paul sometimes depainteth unto us a lively image of the church, of one head he maketh there no mention. But rather by his description we may gather, 
Eph. iiii. x.  that it is disagreeing from the institution of Christ. Christ at his ascending took from us the visible presence of himself: yet he went up to fulfil all things. Now therefore the church hath him yet present, and always shall have. When Paul goeth about to show the mean whereby he presenteth himself, 
Eph. iiii. seven &. xi.  he calleth us back to the ministries which he useth. The Lord (sayeth he) is in us all, according to the measure of grace that he hath given to every member. Therefore he hath appointed some Apostles, some Pastors, some Evangelists, other some Teachers etc. Why doth he not say, that he hath set one over all, to be his vicegerent? For the place require 〈◊〉 principally, and it could by no means have been omitted, if it ha●●●●n true. Christ (saith he) is with us. How? by the ministery of men, whom he hath appointed to govern the church. Why not rather by the ministerial head, to whom he hath committed his stead? He nameth vn●●●: but in God, and in the faith of Christ. He assigneth to men nothing but common ministery, and to every one a particular measure. In tha● commendation of unity, after that he had said that there is one body, one Spirit, one hope of calling, one God, one Faith, one Baptism, why hath he not also immediately added one chief Bishop, that may hold the church together in unity? For nothing could have been more fitly spoken, if it had been true. Let that place be diligently weighed. It is no doubt but that he meant there altogether to represent the holy and spiritual government of the church, which they that came after called Hierachie. As for Monarchy among ministers, he not only nameth none, but also showeth that there is none. It is also no doubt but that he meant to express the manner of conjoining, whereby the faithful cleave together with Christ their head. There he not only speaketh of no ministerial head, but appointeth to every of the members a particular working, according to the measure of grace distributed to every one. Neither is there any reason why they should subtly dispute of the comparison of the heavenly and earthly Hierarchy. For it is not safe to know beyond measure of it. And in framing this government we must follow no other figure, than the Lord himself hath painted out in his word.  
Now, although I grant them an other thing, which they shall never win by proof before sober men, that the supremacy of the church was so established in Peter, that it should always remain by perpetual succession: yet how will they prove, that his seat was so placed at Rome, that whosoever is Bishop of that church, should be set over the whole world? By what right do they bind this dignity to the place, which is given without mention of place? Peter (say they) lived & died at Rome. What did Christ himself? Did not he, while he lived, exercise his Bishopric, and in dying fulfil the office of priesthood, at Jerusalem? The Prince of Pastors, the sovereign Bishop, the head of the church, could not purchase honour to the place: and could Peter, that was far inferior to him? Are not these follies more than childish? Christ gave the honour of supremacy to Peter: Peter sat at Rome: therefore he there placed the see of supremacy. By this reason, the Israelites in old time might have set the seat of supremacy in the desert, 
duty. xxxiiii. v.  where Moses the chief Teacher and Prince of Prophets executed his ministery and died.  
Let us see how trimly they reason. Peter (say they) had the supremacy among the Apostles: therefore the church where he sat ought to have that privilege. But where sat he first? At Antioch, say they. Therefore the church of Antioch doth rightly claim to itself the supremacy. They confess that it was in old time the first: but they say, that in removing thence, he removed to Rome the honour that he had brought with him. For there is an Epistle under the name of Pope Marcellus to the Bishops of Antioch, 
x●●. quesal. i cap.  where he saith thus: Peter's seat was at the beginning with you, which afterward by the lords commandment was removed hither. So the church of Antioch, which was once the chief, hath given place to the see of Rome. But by what Oracle had that good man learned, that the Lord so commanded? For if this cause be to be determined by the law, it is necessary that they answer, whether they will have this privilege to be personal, or real, or mirt. For it must be one of these three. If they say that it is personal, than it belongeth nothing to the place. If they say that it is real, them when it is one's given to the place, it is not taken away by reason either of the death or departure of the person. It remaineth therefore that they must sai it is mixed: but then that place shall not be simply to be considered, unless the person do also agree. Let them choose which soever they will, I will by & by infer & easily prove, that Rome can by no mean take the supremacy upon itself.  
But be it, that as (they triflingly say) the supremecie was removed from Antioch to Rome: yet why did not Antioch keep the second place? For if Rome have therefore the first place, because Peter sat there to the end of his life: to whom shall the second place rather be granted, than where he had his first seat? How came it to pass then, that Alexandria went before Antioch? How agreeth it, that the church of one disciple should be above the seat of Peter? If honour be due to every church, according to the worthiness of the founder, what shall we say also of the other churches? Paul nameth three, 
Gal. ii.ix.  that seemed to be pillars, james, Peter and john. If the first place were given to the see of Rome, in the honour of Peter: do not the sess of Ephesus & Jerusalem, where john & james sat, deserve the second and third place? But among the patriarchs Jerusalem had the last place: Ephesus could not sit so much as in the uttermost corner. And other churches were left out, both all those that Paul founded, & those that the other Apostles were rulers of. The seat of Mark, which was but one of their disciples, obtained the honour. Therefore they must either confess that that was a preposterous order, or they must grant us that this is not a perpetual rule, that there be due to every church the same degree of honour which the founder had.  
Howbeit, as for that which they report of Peter's sitting in the church of Rome, I see not what credit it ought to have. Truly that which is in Eusebius, that he ruled there five and twenty years, is very easily confuted. For it is evident by the first and second Chapter to the Galathians, that about twenty years after the death of Christ, he was at Jerusalem, 
Gala. i. xviii. Gal, ii.i.  and that then he went to Antioch: where how long he was, is uncertain. Gregory reckoneth seven years, and Eusebius twenty and five. But from the death of Christ, to the end of Nero's Empire, (in whoes time they say that he was slain) there shallbe found but thirty and seven years. For the Lord suffered under Tiberius, the eightenthe year of his Empire. If you rebate twenty years during the which Paul is witness that Peter dwelt at Jerusalem, there will remain but seventeen years at the most, which must now be divided between two Bishoprykes. If he tarried long at Antioch he could not sit at Rome, but a very little while. Which thing we may yet also more plainly prove. Paul wrote to the Romans, when he was in his journey going to Jerusalem, 
Ro. xv. xv  where he was taken and from thence brought to Rome. It is likely that this Epistle was written four years before that he came to Rome. Therein is yet no mention of Peter, which should not have been left out, if Peter had ruled that church. 
Ro. xvi. two  Yea and in the end also, when he rehearseth a great number of the Godly, whom he biddeth to be saluted, where verily he gathereth together all those that he knew, he yet saith utterly nothing of Peter. Neither is it needful here to make a long or curious demonstration to men of sound judgement: for the matter itself, and the whole argument of the Epistle crieth out, that he should not have overpassed Peter, if he had been at Rome.  
Then Paul was brought prisoner to Rome. Luke reporteth that he was received of the brethren, 
Act. lass. xvi.  of Peter he saith nothing. He wrote from thence to many churches: and in some places also he writeth salutations in the names of certain: but he doth not in one word show that Peter was there at that tyme. Who, I pray you, shall think it likely, that he could have passed him over with silence, 
Phi. two. xx.  if he had been present? Yea to the Philippians, where he said that he had none that so faithfully looked unto the work of the Lord, as Timothee, he complained that they did all seek their own. 
two. Timo. iiii. xvi.  And to the same Timothee he maketh a more grievous complaint, that none was with him at his first defence, but all forsook him: where therefore was Peter then? For if they say that he was then at Rome, how great a shame doth Paul charge him with, that he was a forsaker of the Gospel? For he speaketh of the believers: because he addeth, God impute it not unto them. How long therefore, and in what time did Peter keep that seat? But it is a constant opinion of writers, that he governed that church even to his death. But among the writers themselves it is not certain who was his successor, because some say Linus, and other some say Clement. And they tell many fond fables, of the disputation had between him and Simon the magician. And Augustine sticketh not to confess, when he entreateth of Superstitions, 
Aug. ad Sannar.  that by reason of an opinion rashly conceived, there was a custom grown in use at Rome, that they should not fast that day that Peter got the victory of Simon the magician. Finally the doings of that time are so entangled with diversity of opinions, that we ought not rashly to believe where we find any thing written. And yet by reason of this consent of writers, I strive not against this, that he died there: but yet that he was Bishop there, and specially a long time, I can not be persuaded, neither do I much pass upon that also: forasmuch as Paul testifieth that Peter's apostleship did peculiarly belong to the jews, and his own to us. Therefore that that fellowship which they covenanted between themselves, may be confirmed with us, or rather that the ordinance of the Holy ghost may stand in force among us, we ought to have respect rather to the Apostleship of Paul than of Peter. For the Holy ghost so divided the provinces between them, that he appointed Peter to the jews, and Paul to us. Now therefore let the romanists go and seek their supremacy else where than in the word of God, where it is found not to be grounded.  
Now let us come to the old church, that it may also be made to appear plainly, that our adversaries do no less causelessly & falsely boast of the consent thereof, than they do of the witness of the word of God. When therefore they brag of that principle of theirs, that the unity of the church can not otherwise be kept together, but if there be one supreme head in earth, to whom all the members may obey, and that therefore the Lord gave the supremacy to Peter, and from thence forth to the see of Rome by right of succession, that the same should remain in it to the end: they affirm, that this hath been alway observed from the beginning. But forasmuch as they wrongfully wrest many testimonies. I will first say this aforehand, that I deny not but that the old writers do each where give great honour to the church of Rome, and do speak reverently of it. Which I think to be done specially for three causes. For that same opinion, which I wot not how was grown in force, that it was founded & ordained by the ministery of Peter, much availed to procure favour & estimation unto it. Therefore in the east parts it was for honours sake called the see apostolic. secondly, when the head of the Empire was there, and that therefore it was likely, that in that place were men more excellent both in learning and wisdom, and skill, and experience of many things, than any where else: there was worthily consideration had thereof, that both the honour of the city, and also the other more excellent gifts of God should not seem to be despised. There was beside these also a third thing, that when the churches of the east, and of Grecia, yea and of Africa, were in tumults among themselves with disagrementes of opinions, the church of Rome was quieter and less full of troubles than the rest. So came it to pass, that the godly and holy Bishops, being driven out of their seats, did oftentimes flee thither as into a Sanctuary or certain haven. For as the Western men are of less sharpness & swiftness of wit, than the Asians or Africans be, so much are they less desirous of alterations. This therefore added much authority to the church of Rome, that in those doubtful times it was not so troubled as the rest, and did hold the doctrine once delivered them, faster than all the rest as we shall by and by better declare. For these three causes (I say) it was had in no small honour, and commended with many notable testimonies of the old writers.  
But when our adversaries will thereupon gather that it hath a supremacy and sovereign power over other churches, they do to much amiss, as I have already said. And that the same may the better appear, I will first briefly show what the old father's thought of this unity which they enforce so earnestly. Jerome, writing to Nepotianus, after that he had recited many examples of unity, at the last descended to the Hierarchy of the church. Each Bishop of every several church, each Archepriest, each archdeacon, and all the ecclesiastical order, do rest upon their own rulers. Here a Roman Priest speaketh, he commendeth unity in the ecclesiastical order: why doth he not rehearse that all churches are knit together with one head as with one bond? Nothing could have more fitly served the matter that he had in hand: and it can not be said that it was for forgetfulness, that he omitted it: for he would have done nothing more willingly if the matter had suffered him. He saw therefore without doubt, that that is the true reason of unity which Cyprian excellently well describeth in these words: 
De simpl●. pre.  The bishopric is one, whereof each hath a part wholly: and the church is one, which is with increase of fruitfulness more largely extended into a multitude. Like as there are many sunbeams, and one light: and many branches of a tree, but one body grounded on a fast holding root: and like as from one fountain flow many streams, and though the multitude seem to be diversely spread abroad with largeness of overflowing plenty, yet the unity is kept whole in the original: so the church also being overspread with the light of the Lord, extendeth her beams abroad throughout the whole world, yet is it but one that is each where poured forth, and the unity of the body is not severed: she spreadeth her branches over the whole world, she sendeth out her overflowing streams: yet is there but one head and one beginning etc. Afterward. The spouse of Christ can not be an adulteress: she knoweth one only house, she keepeth the holiness of one only chamber with chaste shamefastness. You see how he maketh the universal bishopric to be Christ only, which comprehendeth the whole church under him: and saith that all they that execute the office of Bishop under this head, have their parts thereof wholly. Where is the supremacy of the see of Rome, if the whole bishopric remain with Christ only, and each Bishop hath his part thereof wholly? These things therefore make to this purpose, that the reader may understand by the way, that the old fathers were utterly ignorant of that principle, which the romanists do take for confessed and undoubted, concerning the unity of an earthly head in the Hierarchy of the church.   

¶ The vii Chapter. Of the beginning and increasing of the Papacy of Rome, until it advanced itself to this height, whereby both the liberty of the church hath been oppressed, and all the right government thereof overthrown.  
AS concerning the ancientness of the supremacy of the see of Rome, there is nothing had of more antiquity to stablish it, than that decree of the Nicene Synod, wherein the Bishop of Rome both hath the first place among the patriarchs given unto him, and is commanded to look unto the churches adjoining to the city. When the Council maketh such division between him and the other patriarchs, that it assigneth to every one their bounds: truly it doth not appoint him the head of all, but maketh him one of the chief. There were present Uitus and Uincentius in the name of julius, which then governed the church of Rome: to them was given the fowerth place. I beseech you, if julius were acknowledged the head of the church, should his Legates be thrust into the fowerth seat? Should Athanasius be chief in the Council, where principally the image of the hierarchical order ought to be seen? In the Synod at Ephesus it appeareth, that Celestinus which was then Bishop of Rome, used a crooked subtle mean, to provide for the dignity of his seat. For when he sent his deputies thither, he committed his stead to Cyrillus of Alexandria, which should notwithstanding otherwise have been the chief. To what purpose was that same committing, but that his name might by what mean soever abide in the first place. For his Legates sat in a lower place, and were asked their opinion among the rest, and subscribed in their order: in the mean time the patriarch of Alexandria joined Celestins name with his own. What shall I say of the second counsel at Ephesus: where when Leos legates were present, yet Dioscorus patriarch of Alexandria sat the chief as by his own right? They will take exception that it was no upright counsel, by which both the holy man Flavianus was condemned, and Eutyches acquitted, and his ungodliness allowed. But when the Synod was gathered, when the bishops took their places in order, verily the Legates of the Bishop of Rome sat there among the rest none otherwise than in a holy & lawful Council. Yet they strived not for the first place, but yielded it to an other: which they would never have done, if they had thought it to be theirs of right. For the Bishops of Rome were never ashamed to enter into the greatest contentions for their honours, and for this only cause oftentimes to vex and trouble the church with many and hurtful strives. But because Leo saw that it should be a to much unreasonable request, if he should seek to get the chief place for his Legates, therefore he successed it.  
Then followed the Council of Chalcedon, in which by the grant of the Emperor the Legates of the church of Rome sat in the chief place. But Leo himself confesseth that this was an extraordinary privilege. For when he made petition for it to the Emperor Marcianus, & Pulcheria the Empress, he did not affirm that it was due to him, but only pretended, that the Eastern Bishops, which sat as chief in the council at Ephesus, troubled all things, and ill abused their power. Where as therefore it was needful to have a grave governor, and it was not likely that they should be meet for it, which had once been so light and disordered: therefore he prayed, that by reason of the default & unfitness of other, the office of governing might be removed to him. Truly that which is gotten by singular privilege and beside order, is not by common law. Where this only is pretended, that there needeth some new governor, because the former governors had behaved themselves ill, it is evident that it neither was so before, nor ought to continue so for ever, but is done only in respect of present danger. The Bishop of Rome therefore had the first place in the Council at Chalcedon: not because it was due to his see, but because the Synod was at that time destitute of a grave and fit governor, while they that ought to have been the chief, did through their own intemperance and corrupt affection, thrust themselves out of place. And this that I say, Leos successor did in deed prove. For when he sense his Legates to the fifth Synod at Constantinople, which was holden long time after, he brauled not for the first seat, but easily suffered Menna the patriarch of Constantinople to sit as chief. So in the counsel at Carthage, at which Augustine was present, we see that not the Legates of the see of Rome, but Aurelius Archbishop of that place sat as chief: when yet the contention was about the authority of the Bishop of Rome. 
The counsel at Aquile●a.  Yea there was also a general council holden in Italy itself, at which the Bishop of Rome was not present. Ambrose was chief there, which was in very great authority with the Emperor, there was no mention made of that Bishop of Rome. Therefore at that time it came to pass by the dignity of Ambrose, that that see of Milan was more noble than the see of Rome.  
As concerning the title of supremacy, and other titles of pride, whereupon it now marvelously boasteth itself, 
Lib. 2. Epist. 2. & lib. 4. Epist. 6.  it is not hard to judge, when and in what sort they crept in. Cyprian oftentimes maketh mention of Cornelius. He setteth him out with no other name, but by the name of brother, or fellow bishop, or fellow in office. But when he writeth to Stephen the successor of Cornelius, he doth not only make him equal with himself and the rest, but also speaketh more hardly to him, charging him sometime with arrogance, sometime with ignorance. Sins Cyprian we have what all the church of Africa judged of that matter. The Council at Carthage did forbid that any should be called Prince of Priests, 
cap. xlvii  or chief Bishop, but only bishop of the chief see. But if a man turn over the ancienter monuments, he shall find that the Bishop of Rome at that time was content with the common name of brother. Certainly so long as the face of the church continued true & pure, all these names of pride, wherewith sins that time the see of Rome hath begun to wax outrageous, were utterly unheard of: it was not known, what was the highest Bishop, and the only head of the church in earth. But if the Bishop of Rome had been so bold to have taken such a thing upon him, there were stout and wise men that would have by and by repressed his foli. Hierom forasmuch as he was a priest at Rome, was not ill willing to set out the dignity of his own church, so much as the matter and state of the times suffered: 
Epist. ad evag.  yet we see how he also bringeth it down into fellowship with the rest. If authority (saith he) be sought for, the world is greater than a city. Why dost thou allege to me the Custom of one city? Why dost thou defend smallness of number, out of which hath grown pride, against the laws of the church? Where soever there be a Bishop, either at Rome, or at Engubium, or at Constantinople, or at Rhegium, he is of the same merit & of the same priesthood. The power of richesses or baseness of poverty maketh not a Bishop hire or lower.  
About the title of universal bishop the contention first began in the time of Gregory, which was occasioned by the ambition of john bishop of Constantinople. For he (which thing never any man before had attempted) would have made himself universal bishop. 
Lib. 4. epistol. lx●vi. ●auricio Augusto. Lib. ●iii. epist●l. lx 〈◊〉. Ces●antia. 〈◊〉 Li● 4 Ep●●● ●0.  In that contention Gregory doth not allege that the right is taken away which was due to himself: but stoutly crieth out against it, that it is a profane name, yea full of sacrilege, yea the forewarner of Antichrist. The whole church (saith he) falleth down from her state, if he fall, which is called universal. In an other place: It is very sorrowful, to suffer patiently, that our brother and fellow bishop, despising all other, should only be named Bishop. But in this his pride what else is betake●ned but the times of Antichrist near at hand? because verily he followeth him, that despising the fellowship of Angels, went about to climb up to the top of singularity. In an other place he writeth 〈◊〉 of Alexandria, and Anastasius of Antioch. None of my 〈◊〉 at any time would use that profane word: for if o●et called universal Patriarch, the name of Patriarches is abated from the 〈◊〉 But far may this be from a christian mind, that any should have a will to take that upon him, whereby he may in any part, be it never so little, diminish the honour of his brethren. 
Lib. iiii. ep. lcxviii Ariano Diacono Lib. seven. epistol. cxciiii. Maurie. August. Lib. vi. epistol. c●xxxviii.  To consent in this wicked word is nothing else but to lose the faith. It is one thing (saith he) that we own to the preserving of the unity of faith, and an other thing that we own to the keeping down of pride. But I say it boldly, because who soever calleth himself or desireth to be called universal Bishop, he doth in his proud advancing run before Antichrist, because he doth with showing himself proud prefer himself above the rest. Again to Anastasius bishop of Alexandria: I have said that he can not have peace with us, unless he amended the advancing of the superstitious and proud word, which the first apostata hath invented. And (to speak nothing of the wrong done to your honour) if one be called universal Bishop, the universal church falleth when that universal one falleth. But whereas he writeth, that this honour was offered to Leo in the Synod at Chalcedon, it hath no colour of truth. For neither is there any such thing red in the acts of that Synod. And Leo himself, which with many Epistles impugneth the decree there made in honour of the see of Constantinople, without doubt would not have passed over this argument, which had been most to be liked of all other, if it had been true. that he refused that which was given him: and being a man otherwise to much desirous of honour, he would not have omitted that which made for his praise. Therefore Gregory was deceived in this, that he thought that that title was offered to the see of Rome by the Synod at Chalcedon: to speak nothing, how fond it is, that he both testifieth it to have proceeded from the holy Synod, 
Lib. iiii. epistol. lxxvi.  & also at the same time calleth it wicked, profane, abominable, proud, and full of sacrilege, yea devised by the devil, and published by the crier of Antichrist. And yet he addeth that his predecessor refused it, lest all priests should be deprived of their due honour, 
Lib. seven. epistol. l.xix.  when any thing were privately given to one. In an other place: No man at any time hath willed to be called by that word: No man hath taken to himself that presumptuous name: lest if he should in the degree of bishopric take to himself a glory of singularity, he should seem to have denied the same to all his brethren.  
Now I come to the jurisdiction, which the bishop of Rome affirmeth that he hath over all churches. I know how great contentions have been in old time about this matter: For there hath been no time wherein the see of Rome hath not coveted to get an empire over other churches. And in this place it shall not be out of season, to search by what means it grew then by little and little to some power. I do not yet speak of that infinite Empire, which it hath not so long ago taken by force to itself: for we will differre that to a place convenient. But here it is good to show briefly, how in old time and by what means it hath advanced itself, to take to itself any power over other churches. When the churches of the East were divided and troubled with the factions of the Arrians under the Emperors, Constantius & Constans the sons of Constantine the Great, and Athanasius the chief defender there of the true faith was driven out of his see: such calamity compelled him to come to Rome, that with that authority of the see of Rome he might both after a sort repress the rage of his enemies, and confirm the godly that were in distress. He was honourably received of julius then Bishop, and obtained that the Bishops of the west took upon them the defence of his cause. Therefore when the godly stood in great need of foreign aid, and saw that there was very good succour for them in the church of Rome, they willingly gave unto it the most authority that they could. But all that was nothing else, but that the communion thereof should be highly esteemed, & it should be counted a great shame, to be excommunicate of it. Afterward evil and wicked men also added much unto it. For, to escape lawful judgements, they fled to this sanctuary. Therefore if any priest were condemned by his bishop, or any Bishop by the Synod of his province, they by and by appelled to Rome. And the Bishops of Rome received such appellations more greedily than was meet: because it seemed to be a form of extraordinary power, so to intermeddle with matters far and wide about them. So when Eutiches was condemned by Flavianus Bishop of Constantinople, he complained to Leo that he had wrong done unto him. Leo without delay, no less undiscreetly then suddenly, took in hand the defence of an evil cause: he grievously inveighed against Flavianus, as though he had, without hearing the cause, condemned an innocent: and by this his ambition he caused that the ungodliness of Eutiches was for a certain space of time strengthened. In Africa it is evident that this oftentimes chanced. For so soon as any lewd man had taken a foil in ordinary judgement, he by and by flew to Rome, and charged his contreemen with many slanderous reports: and the see of Rome was always ready to intermeddle. Which lewdness compelled the Bishops of Africa to make a law, that none under pain of excommunication should appelle beyond the sea.  
But what soever it were, let us see what authority or power the see of Rome then had. Ecclesiastical power is contained in these four points, ordering of Bishops, summoning of Counsels, hearing of Appealles or jurisdiction, Chastising admonitions or censures. All the old Synods command Bishops to be consecrate by their own metropolitans: and they never bid the bishop of Rome to be called unto it, but in his own patriarchy. But by little and little it grew in use, that all the Bishops of Italy came to Rome to fetch their consetration, except the Metropolitans, which suffered not themselves to be brought into such bondage: but when any Metropolitan was to be consecrate, the bishop of Rome sent thither one of his priests, 
Li. two. episto. lxviii. & lxx.  which should only be present, but not precedent. Of which thing there is an example in Gregory: at the consecration of Constantius Bishop of Milan after the death of Laurence. Howbeit I do not think that that was a very ancient institution: but when at the beginning for honour and good wills sake they sent one to an other their Legates, to be witnesses of the consecration, and to testify communion with them: afterward that which was voluntary, began to be holden for necessary. How soever it be, it is evident that in old time the Bishop of Rome had not the power of consecrating, but in the province of his own patriarchy, that is to say in the churches adjoining to the city, as the canon of the Nicene Synod saith. To the Consecration was annexed the sending of a Synodical Epistle, in which he was nothing above the rest. For the patriarchs were wont immediately after their consecration, by solemn writing to declare their faith, whereby they professed that they subscribed to the holy and catholic Councils. So, rendering an account of their Faith, they did approve themselves one to an other. If the Bishop of Rome had received of other, and not himself given this confession, he had thereby been acknowledged superior: but when he was no less bound to give it, 
Lib. i. epist. 25. Lib. 6. epist. 169. lib. i episto. 24.  than to require it of other, and to be subject to the common law: truly that was a token of fellowship, not of dominion. Of this thing there is an example in Gregory's epistle to Anastasius, and to Cyriacus of Constantinople, and in other places to all the Patriaches together.  
Then follow admonitions or censures: which as in old time the Bishops of Rome used toward other, so they did again suffer them of other. Ireneus grievously reproved Victor, because he undiscreetly for a thing of no value, troubled the church with a pernicious dissension. Victor obeyed, and spurned not against it. Such a liberty was then in ure among the holy Bishops, that they used a brotherly authority toward the Bishop of Rome, in admonishing and chastising him if he at any time offended. He again, when occasion required, did admonish other of their duty: and if there were any fault, rebuked it. For Cyprian, when he exhorteth Stephen to admonish the bishops of France, fetcheth not his argument from the greater power, but from the common right that priests have among themselves. I beseech you, if Stephen had then been ruler over France, would not Cyprian have said: Restrain them, 
Epist. 13. lib. 3. Ad pomp. contra epi. Stepha.  because they be thine? but he saith far otherwise. This (saith he) the brotherly fellowship, wherewith we be bound one to an other requireth that we should admonish one an other. And we see also with how great sharpness of words he being otherwise a man of a mild nature inveigheth against Stephen himself, when he thinketh him to be to insolent. Therefore in this behalf also there appeareth not yet, that the Bishop of Rome had any jurisdiction over them that were not of his own province.  
As concerning the calling together of Synods, this was the office of every Metropolitan, at certain appointed times to assemble a Provincial Synod. There the Bishop of Rome had no authority. But a General counsel the Emperor only might summon. For if any of the Bishops had attempted it, not only they that were out of his province, would not have obeyed his calling, but also there would by and by have risen an uproar. Therefore the Emperor indifferently warned them all to be present. Socrates in deed reporteth, that julius did expostulate with the bishops of the East, 
Tripar. hist. li. 4  because they called him not to the Synod of Antioch, whereas it was forbidden by the Canons, that any thing should be decreed without the knowledge of the Bishop of Rome. But who doth not see that this is to be understanded of such decrees as bind the whole universal church? Now it is no marvel, if thus much be granted both to the antiquity and honour of the city, and to the dignity of the see, that there should be no general decree made of religion, in the absence of the Bishop of Rome, if he refuse not to be present. But what is this to the dominion over the whole church? For we deny not, that he was one of the chief: but we will not grant, that which the romanists now affirm, that he had a dominion over all.  
Now remaineth the fowerth kind of power, which standeth in appealles. It is evident that he hath the chief power, to whoes judgement seat appellation is made. Many oftentimes appelled to the Bishop of Rome: and he himself also went about to draw the hearing of causes to himself: but he was always laughed to scorn, when he passed his own bounds. I will speak nothing of the East and of Grecia: but it is certain that the Bishops of France stoutly withstood him, when he seemed to take to himself an empire over them. In Africa there was long debate about that matter. For where at the Milevitane Council, at which Augustine was present, they were excommunicate that appealled beiond the sea, the Bishop of Rome travailed to bring to pass, that that decree might be amended. He sent his legates to show that that privilege was given to him by the Nicene Council. The Legates brought forth the acts of the Nicene Council, which they had fetched out of the storehouse of their own church. The Africans withstood it, and denied that the bishops of Rome ought to be credited in their own cause: and said that therefore they would send to Constantinople, & into other cities of Grecia, where copies were to be had that were less suspicious. It was found, that therein was no such thing written, as the Romans had pretended. So was that decree confirmed, which took the chief hearing of causes from the Bishop of Rome: In which doing the lewd shamelessness of the Bishop of Rome himself appeared. For when he guilefully did thrust in the Synod at Sardes in stead of the Nicene Synod, he was shamefully taken in a manifest falsehood. But yet greater and more shameless was their wickedness, that added a forged Epistle to the Council, wherein I wot not what bishop of Carthage, condemning the arrogance of Aurelius his predecessor, for that he was so bold to withdraw himself from the obedience of the see apostolic, and yielding himself and his church, humbly craveth pardon. These be the goodly monuments of antiquity, whereupon the majesty of the see of Rome is founded, while they so childishly, under the pretence of Antiquity, that very blind men may find it out by groping. Aurelius (saith he) puffed up with devilish boldness and stubborness, rebelled against Christ, and saint Peter, and therefore to be condemned with curse. What said Augustine? But what said so many Fathers that were present at the Milevitane Council? But what need is it to spend many words in confuting that foolish writing, which the romanists themselves, if they have any face left, can not look upon without great shame? So Gratian, I can not tell whether of malice or of ignorance, 
2. quest. cap. 4.  where he rehearsed that decree, that they should be excommunicate that appealle beyond the see, addeth an exception: Unless peradventure they appealle to the see of Rome. What may a man do to these beasts, which are so void of common reason, that they except that only thing out of the law, for whoes cause every man seeth that the law was made? For the Council when it condemneth appealles beyond the sea, forbiddeth only this, that none should appelle to Rome. Here the good expositor excepteth Rome out of the common law.  
But (to determine this question at ones) one history shall make plain what manner of jurisdiction the bishop of Rome had in old time. Donate of the black houses had Cecilian bishop of Carthage. The man accused was condemned, his cause not heard. For when he knew that the bishops had conspired against him, he would not appear. Then the matter came to the Emperor Constantine. He, forasmuch as he willed to have the matter ended by ecclesiastical judgement, committed the hearing of it to Melciades bishop of Rome. To whom he adjoined fellow commissioners many bishops of Italy, France, and Spain. If that belonged to the ordinary jurisdiction of the see of Rome, to hear an appeal in an ecclesiastical cause: why doth he suffer other to be joined with him at the will of the Emperor? Yea why did he himself take the judgement upon him rather by the Emperors commandment, than by his own office? But let us hear what happened afterward. There Cecilian got the victory: 
Augus. epist. 162  Donate of the black houses was condemned for slander: he appelled. Constantine committed the judgement of the appeal to the bishop of Orleans. He sat as judge, to pronounce what he thought, after the bishop of Rome. If the see of Rome hath the chief power without appellation: why doth Melciades suffer himself to receive so great a shame, that the bishop of Orleans should be preferred above him? And what Emperor doth this? even Constantine, of whom they boast that he employed not only all his endeavour, but in a manner all the richesses of the empire to increase the dignity of their see. We see therefore now, how far the Bishop of Rome was at that time by all means from that supreme dominion, which he affirmeth to be given unto him by Christ over all churches, and which he lyengly saith that he hath in all ages possessed by the consent of the whole world.  
I know how many epistles there be, how many writings & decrees. wherein the bishops do give much, and boldly challenge much unto it. But this also all men that have but a very little wit & learning do know, that the most part of those are so unsavoury, that by the first taste of them a man may soon find out of what ship they came. For what man of sound wit and sober, 
Dist. xii cap. Sacrosanct.  will think that that goodly interpretation is Anacletus his own, which is in Gratian reported under the name of Anacletus: that is, that Cephas is a head? The Romanists do at this day abuse for defence of their see, many such trifles, which Gratian hath patched together without judgement: and yet still in so great light they will sell such smokes, wherewith in old time they were wont to mock out the ignorant in darkness. But I will not bestow much labour in confuting those things, which do openly confute themselves by reason of their unsavoury folly. I grant that there remain also true epistles of the old bishops, wherein they set forth the honour of their see with glorious titles: of which sort are some epistles of Leo. For that man, as he was learned and eloquent, so was he also above measure desirous of glory & dominion: 
Vide epist. 85. Epist. 83  but whether the churches than believed his testimony when he so advanced himself, that in deed is it that is in controversy. But it appeareth that many offended with his ambition, did also withstand his greedy desire. Sometimes he appointed in his steed the bishop of Thessalonica throughout Grecia & other contrees adjoining: sometime he appointed the bishop of Orleans, or some other throughout France. So he appointed Hormisdas' bishop of Hispalis to be his vicar in Spain, but every where he excepteth, that he giveth out such appointments upon this condition, that the Metropolitans may have their ancient privileges remaining safe & whole. But Leo himself declareth, that this is one of their privileges, the if any doubt hap about any matter, 
Episto. lxxxix.  the metropolitan should first be asked his advise. Therefore those appointmentes of vicar's in his stead were upon this condition, that neither any Bishop should be letted in his ordinary jurisdiction, nor any Metropolitan in being judge of Appealles, nor any provincial Council in ordering of their churches. What was this else but to abstain from all jurisdiction: but to intermeddle to the appeasing of discords only so far as the law and nature of the communion of the church suffereth.  
In Gregory's time that ancient order was already much changed. For when the Empire was shaken, and torn in pieces, when France & Spain were afflicted with many overtrowes received, Slavonia wasted, Italy vexed, & Africa in a manner destroyed with continual calamities: that in so great a shaking of civil affairs, at least the integrity of faith might remain, or yet not utterly perish, all the Bishops from each part did the rather join themselves to the Bishop of Rome. Thereby it came to pass, that not only the dignity, but also the power of that see greatly increased. Howbeit I do not so much pass by what means it was brought about. Truly it appeareth that it was then greater than in the age before. And yet it then greatly differed from being an unbridled dominion, that one man might bear rule over other after his own wil But the see of Rome had this reverence, that it might with her authority subdue & repress the lewd & obstinate that could not by the other Bishops be kept within their duty. For Gregory doth often times diligently testify this, that he doth no less faithfully preserve to other men their rights, 
Lib. i Episto. lxviii.  than he requireth his own of them. Neither do I (saith he) pricked on by ambition, pluck from any man that which is his right: but I desire in all things to honour my brethren. There is no saying in his writings wherein he doth more proudly boast of the largeness of his supremacy, 
Libr. two. Epi. vl●. lib. seven. epi. lxiii●  than this: I know not what Bishop is not subject to the see apostolic when he is found in fault. But he by & by adjoineth, Where fault requireth not, all according to the order of humility are equal. He giveth to himself power to correct them that have offended: if all do their duty, he maketh himself equal with the rest. But he himself giveth himself this power: and they assented to it that would: & other that liked it not, might freely gainsay it, which it is well known that the most part of them did. Beside that he speaketh there of the Primate of Constantinople: which when he was condemned by the provincial Synod, refused the whole judgement. His fellow Bishops informed the Emperor of this stubborness of him. The Emperor willed Gregory to be judge of the cause. We see therefore that he both attempteth no thing, whereby he may break the ordinary jurisdiction, and the same thing that he doth for the helping of other, he doth not but by the commandment of the Emperor.  
This therefore was then all the power of the Bishop of Rome, to set himself against obstinate & untamed heads, when there needed any extraordinary remedy: & that to help & not to hinder Bishops. Therefore he taketh no more to himself over all other, 
lib. two. Episto. xxxvii. Epi. xvi  than in an other place he granteth to all other over himself, when he confesseth that he is ready to be corrected of all, to be amended of al. So in an other place he doth in deed command the Bishop of Aquilela to come to Rome, to plead his cause in a controversy of faith that was risen between him & other: but he doth not command him of his own power, but because that Emperor had so commanded. Neither doth he give warning that he alone shallbe judge, but promiseth that he will assemble a Synod by whom the whole matter may be judged. But although there was yet such moderation, that the power of the see of Rome had her certain bounds, which it might not pass, & the Bishop of Rome himself was no more about than under other: yet is appeareth how much Gregory misliked such state. 
Li i. ep. v.  For he now & then complaineth, that under colour of Bishopric he was brought back to the world: and that he was more entangled with earthly cares, than ever he had served them while he was a lay man: that he was in that honour oppressed with tumult of worldly affairs. In an other place: so great burdens (saith he) of business do hold me down, 
Lib. i epi. seven. &. xv.  that my mind can nothing at all be raised up to things above. I am shaken with many waves of causes: and after those leisures of rest I am tossed with tempests of troublesome life: so that I may rightly say, I am come into the depth of the sea, and the tempest hath drowned me. Hereby gather, what he would have said, if he had happened to be in these times. Although he fulfilled not the office of a Pastor, yet he was doing it. He abstained from the government of that civil Empire, and confessed himself to be subject to the Emperor as other were. He did not thrust himself into the cure of other churches, but being compelled by necessity. And yet he thinketh himself to be in a maze, because he can not apply himself altogether only to the office of a Bishop.  
At that time the Bishop of Constantinople strived with the Bishop of Rome for the supremacy, as it is already said. For after that the seat of the Empire was established at Constantinople, the majesty of the Empire seemed to require, y● that church also should have the second place of honour after the church of Rome. And truly at the beginning, nothing more availed to cause that supremacy to be given to Rome, but because the head of the Empire was there at that time. 
Dist. lxxx. CaP. vi.  There is in Gratian a writing under the name of Pope Lucinus, where he saith, that cities were no otherwise divided, where metropolitans & Primates ought to sit, than by the reason of the civil government that was before. There is also an other under the name of Pope Clement, where he saith, that patriarchs were ordained in those cities that had had the chief Flamines in them. Which, although it be false, yet is taken out of a truth. For it is certain, that, to the end there should be made as little change as might be, the provinces were divided according to that state of things that then were: & that Primates & metropolitans were set in those cities that excelled the other in honours & power. Therefore in the Council at Taurinum it was decreed, 
Cap. i.  that those cities which in the civil government were that chief cities of every province, should be the chief sees of Bishops. And if it happened the honour of the civil government to be removed from one city to an other, that than the right of the Metropolitan city should therewithal be removed thither. But Innocentius Bishop of Rome, when he saw the ancient dignity of his city to grow in decay, after that the seat of the Empire was removed to Constantinople, fearing the abacement of his see, made a contrary law: wherein he denieth it to be necessary that the ecclesiastical mother cities should be changed as the Imperial mother cities change. But the authority of a Synod ought of right to be preferred above one man's sentence. Also we ought to suspect Innocentius himself in his own cause. Howsoever it be, yet by his own proviso he showeth, that from the beginning it was so ordered, that the Metropolitan cities should be disposed according to the outward order of the Empire.  
According to this ancient ordinance, it was decreed in the first Council at Constantinople, 
Socra. hist. tri● part. lib. ix. cap. xiii. Decret. xxii. dist  that the Bishop of that city should have the privileges of honour next after the Bishop of Rome, because it was a new Rome. But a long time after, when a like decree was made at Chalcedon, Leo stoutly cried out against it. And he not only gave himself leave to esteem as nothing that which six hundred Bishops or more had decreed: but also bitterly taunted them, for that they took from other sees that honour which they were so bold to give to the church of Constantinople. I beseech you, what other thing could move a man to trouble the world for so small a matter, but mere ambition? He sayeth y● that aught to be inviolable, which the Nicene Synod hath once decreed. As though forsooth the Christian faith were endangered, if one church be preferred before an other: or as though Patriarchies were there divided to any other end, but for policies. But we know that policy receiveth, yea requireth diverse changes, according to the diversity of times. Therefore it is fond that Leo pretendeth, that the honour, which by the authority of the Nicene Synod was given to the see of Alexandria, ought not to be given to the see of Constantinople. For common reason telleth this, that it was such a decree, as might be taken away according to the respect of times. Yea none of the Bishops of the East withstood it, whom that thing most of all concerned. Truly Proterius was present, whom they had made Bishop of Alexandria in the place of Dioscorus. There were present other patriarchs, whoes honour was diminished. It was their part to withstand it, not Leos which remained safe in his own place. But when all they hold their peace, yea assent unto it, and only the Bishop of Rome resisteth: it is easy to judge, what moveth him: that is, he foresaw that which not long after happened, that it would come to pass, that, the glory of old Rome decaying, Constantinople not contented with the second place, would strive with Rome for the supremacy. And yet with his crying out he did not so much prevail, but that the decree of the Council was confirmed. Therefore his successors, when they saw themselves overcome, quietly gave over that stiffness: for they suffered that he should be accounted the second patriarch.  
But within a little after, john which in Gregory's time ruled the church of Constantinople, broke forth so far that he called himself the universal patriarch. Here Gregory, lest he should in a very good cause fail to defend his own see, did constantly set himself against him. And truly both the pride and madness of john was intolerable, which desired to make the bounds of his Bishopric equal with the bounds of the Empire. And yet Gregory doth not claim to himself, that which he denieth to an other: but abhorreth that name as wicked, and ungodly, 
Lib. vil. Episto. thirty.  and abominable, whosoever take it upon him. Yea and also in one place he is angry with Eulolius Bishop of Alexandria, which had honoured him with such a tittle. Behold (sayeth he) in the preface of the Epistle which ye directed to myself that have forbidden it, ye have cared to imprint the word of proud calling, in maning me universal Pope. Which, I pray that your holiness will no more do because that is withdrawn from you, which is given to an other more than reason requireth. I count it no honour, wherein I see the honour of my brethren to be diminished. For my honour is the honour of the universal church, and the sound strength of my brethren. But if your holiness call me the universal Pope, it denieth itself to be that which it confesseth me to be wholly. Truly Gregory stood in a good and honest cause. But John helped by the favour of Maurice the Emperor, could never be removed from his purpose. Ciriacus also his successor never suffered himself to be entreated in that behalf.  
At the last Phocais, which when Maurice was slain, was set in his place (I wot not for what cause being more friendly to the Romans, but because he was there crowned without strife) granted to Boniface the third, that which Gregory never required, that Rome should be the head of all churches. After this manner was the controversy ended. And yet this benefit of the Emperor, could not so much have profited the see of Rome, unless other things also had afterward happened. For Gretia and all Asia were within a little after cut of from the communion of Rome. France so much reverenced him, that it obeyed no further than it listed. But it was then first brought into bondage when Pipine usurped the kingdom. For when zachary Bishop of Rome had been his helper to the breach of his faith, and to robbery, that thrusting out the lawful king, he might violently enter upon the kingdom as laid open for a pray: he received this reward, that the see of Rome should have jurisdiction over the churches of France: As robbers are wonted in parting to divide the common spoil: so these good men ordered the matter between themselves, that Pipine should have the earthly and civil dominion, spoiling the true king: and zacharye should be made head of all Bishops and have the spiritual power: which, when at the beginning it was weak, (as it is wont to be in new things) was afterward confirmed by the authority of Charles, in manner for a like cause. For he was also indebted to the Bishop of Rome, for that by his endeavour he had attained to the honour of the Empire. But although it be credible, that churches each where were before that time much deformed, yet it is certain that the old form of the church was then first utterly defaced in France and Germany. There remain yet in the records of the court of Parise brief notes of these times, which, where they entreat of the matters of the church, make mention of the covenant both of Pipine and of Charles with the Bishop of Rome. Thereby we may gather that then was an alteration made of the old state.  
Sins that time, when things did each where daily fall from worse to worse, the tyranny of the see of Rome was now and then also stablished & increased, and that partly by the ignorance, and partly by the slothfulness of the Bishops. For when one man took all things upon him, and without measure proceeded more and more to advance himself against law & right: the Bishops did not with such zeal as they ought endeavour themselves to restrain his lust, and though they wanted not courage, yet they were destitute of true learning and knowledge: so that they were nothing fit to attempt so great a matter. Therefore we see what and how monstrous an unholy defile of all holy things, and a scattering abroad of the whole order of the church, was in Bernardes' tyme. He complaineth that there resort by heaps to Rome out of all the world, 
Lib. i de consi. ad Euge.  ambitious men, covetous, Simonians, robbers of God, keepers of concubines, committers of incest, and all such monsters, to obtain or retain ecclesiastical honours by the apostolic authority: and the fraud and undermining, & violence were grown in force. He saith that that manner of judging which then was used, was abominable, & unseemly, not only for the church, but also for a judicial court. He crieth out that the church is full of ambitious men: and that there is none that more dreadeth to commit mischievous Acts, than robbers do in their cave, when they divide the spoils of wayfairing men. Few (sayeth he) do look unto the mouth of the lawgiver, but unto his hands. But not without cause. For those hands do all the Pope's business. What a thing is this, that they are bought of the spoils of churches, that say to thee, oh well done, well done? The life of the poor is sown in the streets of the rich: silver glistereth in the mire: men run to it from all places: not the poor, but the stranger taketh it up, or he peradventure the runneth fastest before. But this manner, or rather this death, came not of thee, I would to God it might end in thee. Among these things thou a Pastor goest forward compassed with much and precious array. If I durst say it, these are rather the Pastors of devils, than of sheep. Forsooth Peter did thus, Paul played thus. 
Lib. iii.  Thy court is more accustomed to receive men good than to make them good. For the ill do not there profit, but the good do decay. Now as for the abuses of appealles that he rehearseth, no godly man can read them without great horror. At the last he thus concludeth of the unbridled greediness of the see of Rome in the usurping of jurisdiction: I speak the mumur and common complaint of the churches. They cry out that they be mangled and dismembered. There are either none or few that do not either bewail or fear this plague. Askest thou what plague? The Abbots are plucked from the Bishops, the Bishops from the archbishops etc. It is marvelous if this mai be excused. In so doing ye prove that ye have fullness of power, but not of righteousness. Ye do this, because ye can do it: but whether ye also aught to do it, is a question. Ye are set to preserve, not to envy to every man his honour and his own degree. These few things of many I listed to rehearse, partly that the readers may see, how sore the church was then decayed, and partly that they may know in how great sorrow and mourning this calamity held all the godly.  
But now, albeit that we grant to the Bishop of Rome at this day that pre-eminence and largeness of jurisdiction, which that see had in the mean times, as in the times of Leo and of Gregory: what is that to the present state of the Papacy? I do not yet speak of the earthly dominion, nor of the civil power thereof, which we will afterward consider in place fit for it: but the very spiritual government that they boast of, what hath it like to the state of those times? For they define the Pope none otherwise than the Supreme head of the church in earth, & the universal Bishop of the whole world. And the Bishops themselves, when they speak of their own authority, do with great stoutness of countenance, pronounce that to them belongeth the power to command, & other are bound to the necessity to obey: that so all their decrees are to be holden as confirmed with the divine voice of Peter: that the provincial Synods, are without force, because they want the presence of the Pope: that they may order clerks of any church that they will: and may call them to their see that have ben ordered else where. Innumerable of the sort are in Gratian'S pack, which I do not now rehearse, lest I should be to tedious to the readers. But this is the sum of them, that only the Bishop of Rome hath the Supreme hearing and determining of all ecclesiastical causes, whether it be in judging and defining of doctrines, or in making of laws, or in stablishing of discipline, or in executing of judgements: It were also long and superfluous to rehearse the privileges that they take to themselves in reservations, as they call them. But, (which is most intolerable of all other) they leave no judgement in earth to restrain and bridle their outrageous lust, 
Decre●. xvii. quest. three cap. Nemini. Innocent ix. que. ● cap. nemo. Sym ix. que. ● Cap. Aliorun. Author. Ibid. ca facta.  if they abuse so immeasurable power. It is lawful for no man (say they) to revoke the judgement of that see, because of the supremacy of the church of Rome. Again. The judge shallbe judged neither by the Emperor, nor by kings, nor by all the Clergy, nor of the people. That is in deed to imperiously done, that one man maketh himself judge of all men, and suffereth himself to obey the judgement of no man. But what if he use tyranny over the people of God? if he scatter abroad and waste the kingdom of Christ? if he trouble the whole church? if he turn the office of Pastor into robbery? Yea though he be never so mischievous, he sayeth that he is not bound to yield account. For these be the sayings of the Bishops: gods will was to determine the causes of other men by men, but he hath without question reserved the Bishop of this see to his own judgement. Again. The doings of subjects are judged of us: but ours, of God only.  
And that such decrees might have the more weight, they have falsely thrust in the names of the old Bishops, as though things had been so ordained from the beginning: whereas it is most certain, that it is new and lately forged whatsoever the Bishop of Rome giveth to himself more than we have rehearsed to be given him by the ancient Counsels. Yea they are come to so great shamelessness, 
Ibidi. ca Ant.  that they have set forth a writing under the name of Anastasius patriarch of Constantinople, wherein he testifieth that it was decreed by the old rules, that nothing should be done even in the furthest provinces, that were not first moved to the see of Rome. Beside this that it is certain that this is most vain, what man shall think it likely, that such a commendation of the see of Rome proceeded from the adversary and enuier of the honour and dignity thereof? But verily it behoved that these antichrists should be carried on to so great madness and blindness, that their lewdness might be plain for all men to see, at least so many as will open their eyes. But the decretal epistles heaped together by Gregory the ix again the Clementines, and Extravagantes of Martin, do yet more openly and with fuller mouth each where breath forth their outrageous fierceness and as it were the tyranny of barbarous kings. But these be the oracles, by which the romanists will have their papacy to be weighed. Hereupon arose those notable principles, which at this day have everywhere in the papacy the force of oracles: that the Pope cannot err: that the Pope is above the Counsels: that the Pope is the universal Bishop of all Bishops, and the Supreme head of the church in earth: I pass over the much absurd follies, which the foolish canonists babble in their schools: to which yet the Romish divines do not only assent, but do also clap their hands at them, to flatter their idol.  
I will not deal with them by extremity of right. Some other man would against this their so great insolence set the saying of Cyprian, which he used among the Bishops, at whoes council he sat as chief. None of us calleth himself Bishop of Bishops, or with tyrannous fear compelleth his fellow Bishops to necessity to obey. He would object that, which a little afterward was decreed at Carthage. That none should be called Prince of Priests, or chief Bishop. He would gather many testimonies out of Histories, Canons out of Synods, & many sentences out of the books of old writers, by which the Bishop of Rome should be brought down into the fellowship of the rest. But I pass over all these, lest I should seem to precisely to press them. But let the best patrons of the see of Rome answer me, with what face they dare defend the title of universal Bishop, which they see so oft to be condemned with curse by Gregory. If Gregory's testimony ought to be of force, they do thereby declare that Antichrist is their Bishop, because they make him universal. The name also of head was no more usual. For thus he sayeth in one place. Peter is the chief member in the body, 
Lib. iiii. Ep. xcii  john, Andrew & james the heads of particular peoples: yet they all are members of the church under one head: yea the holy ones before the law, the holy ones under the law, the holy ones under grace, are set among members, altogether making up the body of the Lord: & no man ever willed to have himself called universal. But whereas the Bishop of Rome taketh upon himself the power of commanding, that thing smally agreeth with that which Gregory saith in an other place. 
Lib. seven. Episto. xxviii.  For whereas Eulolius Bishop of Alexandria, had said that he was commanded by him, he answered in this wise. I pray ye, take away this word of commanding from my hearing. For I know what I am & what ye be. In place, ye be to me brethren: in manners, ye be to me fathers. Therefore I commanded not, but I cared to tell you those things that I thought profitable. Whereas he so extendeth his jurisdiction without end, he doth therein great and heinous wrong, not only to the other Bishops, but also to all particular churches, which he so teareth & plucketh in pieces, that he may build his seat of their ruins. But whereas he exempteth himself from all judgements, and will so reign after the manner of tyrants, that he accounteth his own only lust for law, that verily is so heinous, & so far from ecclesiastical order, that it may in no wise be borne: for it utterly abhorreth not only from all feeling of godliness, but also from all humanity.  
But that I be not compelled to go through & examine all things particularly, I do again appelle to them, the will at this day be accounted the best and most faithful patrons of the see of Rome, whether they be not ashamed to defend the present state of the papacy: which it is certain to be a hundred times more corrupt, than it was in the times of Gregory and Bernard: which state yet did then so much displease those holy men. Gregory each where complaineth, 
Libro. i Epist. v. seven. &. xxv. &. alibi.  that he is to much diversly drawn away with foreign business: that he is under the colour of Bishopric brought back to the world: wherein he serveth so many cares of the world as he never remembreth that he served when he was a lay man: that he is pressed down with tumult of worldly affairs, that his mind is nothing raised up to things above: that he is shaken with many waves of causes, and tossed with tempests of troublesome life: so that he may worthily say, I am come into the depth of the sea. Truly among those earthly businesses, he might yet teach the people with Sermons, privately admonish and correct such as it behoved, order the church, give counsel to his fellow Bishops and exhort them to their duty: beside these things there remained some time to write: and yet he lamenteth his calamity, that he is drowned in the deepest sea. If the government of that time was a sea: what is to be said of the papacy at this time? For what likeness have they together? Here be no preachings, no care of discipline, no zeal to the churches, no spiritual doing, finally nothing but the world. Yet this maze is praised, as though there could nothing be found more orderly & better framed. But what complaints doth bernard pour out, what groans doth he utter, when he looketh upon the faults of his age? What then would he do, if he beheld this our age of iron, and worse if any be worse than iron? What obstinate wickedness is this, not only stiffly to defend as holy and divine, that which all the holy men have with one mouth condemned: but also to abuse their testimony to the defence of the papacy, which it is certain that they never knew of? Howbeit of Bernardes' time I confess, that then the corruption of all things was so great, that it was not much unlike our tyme. But they are without all shame, that fetch any pretence for it, out of that mean age, that is the time of Leo, Gregory, and such other. For they do like as if one, to stablish the Monarchy of Emperor, would praise the old state of the Empire of Rome: that is, would borrow the praises of liberty, to set forth the honour of tyranny.  
Finally, although all these things were granted them: yet there ariseth of fresh a new strife for them, when we deny that there is a church at Rome, in which such benefits may be resident: when we deny that there is a Bishop, which may bear these privileges of dignity. Admit therefore all those things to be true, (which yet we have already) wrong from them) that Peter was by the mouth of Christ appointed head of the universal church: and that he left the honour that was given him, in the see of Rome: that the same was established by the authority of the ancient church, and confirmed with long continuance: that the Supreme power hath been always by one consent given of all men to the Bishop of Rome: that he hath been the judge of all both causes and men, and himself subject to the judgement of none: let them have also more, if they will: yet I answer in one word, that none of these things avail, unless there be at Rome a church & a Bishop. This they must needs grant me, that it can not be the mother of churches, which is not itself a church: that he can not be chief of Bishops, which is not himself a Bishop. Will they therefore have the see apostolic at Rome? Then let them show me a true and lawful Apostleship. Will they have the chief Bishop? Then let them show me a Bishop. But what? where will they show us any face of a church? They name one in deed, and have it oft in their mouth. Truly the church is known by her certain marks: and Bishopric is a name of office. I speak not here of the people: but of the government itself, which ought continually to shine in the church. Where is the ministery in their church, such as Christ's institution requireth? Let us call to remembrance that which hath before been spoken of the office of Priests and of a Bishop. If we shall bring the office of Cardinals to be tried by that rule, we shall confess that they are nothing less than Priests. As for the chief bishop himself, I would feign know what one thing at all he hath bishoplike. First it is the principal point in the office of a Bishop, to teach the people with the word of God: an other and the next point to that is, to minister the sacraments: the third is to admonish and exhort, yea and to correct them that offend, and to hold the people together in holy discipline. What of these things doth he? yea, what doth he feign himself to do: Let them tell therefore, by what mean they would have him to be counted a Bishop, that doth not with his little finger, no not ones so much as in outward show, touch any part of a bishop's office.  
It is not so of a Bishop as it is of a king. For a king, although he do not execute that which belongeth to a king, doth nevertheless retain the honour and title. But in judging of a bishop respect is had to Christ's commandment, which always ought to be of force in the church. Therefore let the romanists lose me this knot. I deny that their high Bishop, is the chief of Bishops, forasmuch as he is no Bishop. They must needs prove this last point to be false, if they will have the victory in the first. But how say they to this, that he not only hath no property of a Bishop, but rather all things contrary? But here, O God, where at shall I begin? at his learning, or at his manners? What shall I say, or what shall I leave unsaid? where shall I make an end? This I say: that whereas the world is at this day, stuffed with so many perverse and wicked doctrines, full of so many kinds of superstitions, blinded with so many errors, drowned in so great idolatry: there is none of these anywhere, that hath not either flowed from thence, or at least been there confirmed. Neither is there any other cause, why the Bishops are carried with so great rage against the doctrine of the Gospel newly springing up again, why they bend all their strengths to oppress it, why they kindle up kings and princes to cruelty, but because they see that their whole kingdom decayeth & falleth down, so soon as the Gospel of Christ cometh in place. Leo was cruel: Clement was bloody: Paul is a fierce murderer. But nature hath not so much moved them to fight against the truth, as for that this was their only mean to maintain their power. Therefore sith they can not be safe, till they have driven away Christ, they travail in this cause, as if they did sight for their religion and contrees, and for their own lives. What then? Shall that be to us the see apostolic, where we see nothing but horrible Apostasy? Shall he be Christ's vicar, which by persecuting the Gospel with furious enterprises, doth openly profess himself to be Antichrist? Shall he be Peter's successor, that rangeth with sword and fire, to destroy all that ever Peter hath builded? Shall he be head of the church that cutting of and dismembering the church from Christ the only true head thereof, doth in itself pluck and tear it in pieces? Admit verily that in the old time Rome was the mother of all churches: yet sins it hath begun to be the seat of antichrist, it hath cessed to be that which it was.  
We seem to be to much evil speakers and railers, when we call the bishop of Rome Antichrist. But they that so think, do not understand that they accuse Paul of immodesty, after whom we so speak, yea out of whoes mouth we so speak. And lest any man object, that we do wrongfully wrest against the bishop of Rome, these words of Paul that are spoken to an other intent. I will briefly show, that they can not be otherwise understanded, 
two. Thess. i●. iiii. Dan. seven. xxv.  but of the Papacy. Paul writeth, that Antichrist shall sit in the temple of God. In an other place also the Holy ghost describing his image in the person of Antiochus, showeth that his kingdom shall consist in haughtiness of speech, and blasphemyngs of God. Hereupon we gather, that it is rather a tyranny over souls, than over bodies, that is raised up against the spiritual kingdom of Christ. Then, that it is such, as doth not abolish the name of Christ and the church: but rather should abuse the pre●ence of Christ, and lurk under the title of the church, as under a disguised viso. But although all the heresies and sects that have been from the beginning, belong to the kingdom of Antichrist: yet where as Paul prophesieth, that there shall come a departing, by this description he signifieth, that that seat of abomination shall then be raised up, when a certain universal departing shall possess the church: howsoever many membres of the church here and there continue in the true unity of Faith. But where he addeth, that in his time he began in a mystery to set up the work of iniquity, which he would afterward show openly: thereby we understand, that this calamity was neither to be brought in by one man, nor to be ended in one man. Now where as he doth set out Antichrist by this mark, that he should pluck away from God his due honour, to take it to himself: this is the chief token that we ought to follow in seeking out of Antichrist, specially where such pride proceedeth even to the public dissipation of the church. Scythe therefore it is certain, that the bishop of Rome hath shamelessly conveyed away to himself that which was the chief propre thing to God alone and Christ, it is not to be doubted but that he is the captain and standardbearer of the wicked and abominable kingdom.  
Now let the Romanists go, and object antiquity against us. As if in so great alteration of all things, the honour of the See might stand where there is no see. 
Euseb. lib. iii. cap. 5.  Eusebius telleth, how God, that there might be place for his vengeance, removed the church that was at Jerusalem to Pella. That which we hear to have been once done, might be ofter done. Therefore so to by●de the honour of supremacy to a place, that he which is in deed the most hateful enemy of Christ, the highest adversary of the Gospel, the greatest waster and destroyer of the church, the most cruel slaughterman & butcher of the saints, should nevertheless be accounted the vicar of Christ, the successor of Peter, the chief bishop of the church, only because he occupieth the see that was once the chiefest of all: that verily is to much to be scorned and foolish. I speak not, how great difference there is between the pope's chancery, and a well framed order of the church. Howbeit this one thing may well take away all doubt of this question. For no man that hath his right wit, will think the bishopric enclosed in lead and bulls: much less, in that school of frauds and deceits, in which things the Pope's spiritual government consisteth. Therefore it was very well said by a certain man, that that church of Rome which is boasted of, is long ago turned into a court which only is now seen at Rome. Neither do I here accuse the faults of men: but I show that the Papacy itself is directly contrary to the true order of a church.  
But if we come to the persons of men, it is well enough known what manner of vicar's of Christ we shall find. julius forsooth, and Leo, and Clement, and Paul, shallbe pillars of the christian faith, and the chief expositors of religion, which never knew any other thing of Christ, than that which he had learned in Lucian's school. But why do I reckon up three or four Popes? as though it were doubtful, what manner of form of religion the Popes with their whole college of Cardinals have sins long ago professed, and at this day do profess. For first this is the principal article of that secret Divinity that reigneth among them, That there is no God: the second, That all things that are written and taught concerning Christ, are lies and deceits: the third, That the doctrine of the life to come, and of the last resurrection, are more fables. They do not all think so: and few of them speak so. I grant. But this hath long ago begun to be the ordinary religion of Popes. Whereas this is very well known to all that know Rome, yet the romish Divines cease not to boast, that by Christ's privilege it is provided, that the Pope can not err, because it was said to Peter: I have prayed for thee, 
Luc. ●●●● xxxii.  that thy faith should not faint. What, I pray you, win they by mocking so shamelessly, but that the whole world may understand, that they are come to that extremity of wickedness, that they neither fear God, nor stand in awe of men?  
But let us imagine, that the ungodliness of those Popes whom I have spoken of, is hidden, because they have neither published it by preachings, nor by writings: but only have bewrayed it at their table, and in their chamber, or at least within walls of houses. But if they will have this privilege to be of force, which they pretend, they must needs wipe john the xxii out of the number of Popes, who openly affirmed that souls are mortal, & that they die together with the bodies until the day of resurrection. And, that you may perceive that the whole See with her principal stays was then wholly fallen: none of all the Cardinals withstood so great a madness, 
Gerson which lived them  but the school of Parise moved the king of France to compel him to recant it. The king forbade his subjects to communicate with him, unless he did out of hand repent: and the same, as the manner is, he proclaimed by a herald. The Pope compelled by this necessity, abjured his error. This example maketh that I need not to dispute any more with my adversaries about this that they say, that the see of Rome and the Bishops thereof, can not err in the faith, because it was said to Peter, I have prayed for thee, 
Luc. x●●●. xxxii.  that thy faith may not faint. Truly he fell with so fowl a kind of fall from the right faith, that he is a notable example to them that come after, that they are not all peter's which succeed after Peter in the bishopric. Howbeit this is also of itself so childish, that it needeth no answer. For if they will draw to Peter's successors whatsoever was spoken to Peter, 
Mat. ●vi ●●iii.  it shall follow that they are all Satan's, for asmuch as the Lord said this also to Peter. Go behind, thou Satan, because thou art an offence to me. For it shallbe as easy for us to turn back this later saying against them, as it shallbe for them to object the other against us.  
But I list not to strive with them in playing the fool. Therefore I return thither from whence I made digression. So to bind the place, & Christ, and the Holy ghost, and the church together, that whosoever sit in that place, although he be the devil, yet he must be judged the vicar of Christ, and the head of the church, because it was once the seat of Peter: I say this is not only wicked & slanderous to Christ, but also to great an absurdity and against common reason. It is already long ago sins the bishops of Rome are either without all religion, or the greatest enemies of religion. Therefore they are no more made the vicar's of Christ, by reason of the seat which they occupy, 
two. Thess. i. iiii.  than an idol, when it is set in the temple of God, is to be taken for God. Now if their manners be to be judged upon, let the Popes themselves answer for themselves: what one thing at all there is in them, wherein they may be known for bishops. First whereas there is such life at Rome, they not only winking at it, but also as it were with secret countenance allowing it, this is utterly unmeet for bishops, whoes duty is with severity of discipline to restrain the licentiousness of the people. But I will not be so rigorous against them, to charge them with other men's faults. But where as they themselves, with their own household, with almost the whole college of Cardinals, with the whole flock of their clergy, are so given forth to all wickedness, filthiness, uncleanness, to all kinds of lewd and mischievous doings, that they resemble rather monsters than men: therein truly they bewray themselves to be nothing less than bishops. And yet they need not to fear lest I should further disclose their filthiness. For both I am weary to have to do in so stinking mire, and I must favour chaste ears, and I think that I have already enough and more proved that which I went about: that is, that although Rome had in old time been the head of churches, yet at this day she is not worthy to be judged one of the smallest toes of the churches feet.  
As concerning the Cardinals (as they call them) I can not tell how it is come to pass, that they be so suddenly risen up to so great dignity. This name in Gregory's time belonged to bishops only. For so oft as he maketh mention of Cardinals, he meaneth it not of them of the church of Rome, but of any other: so that briefly, a Cardinal Priest is nothing else but a bishop. In the writers before that age I find not this name at all. But I see that they were then less than bishops, whom they be now far above. This saying of Augustine is well known: Although according to the names of honour, which the use of the church hath already obtained, bishopric is greater than priesthood, yet in many things Augustine is less than Hierom. Here in deed he maketh difference between a priest of the church of Rome & other: but he indifferently setteth them all behind the bishops. And that was so long obeserued, that in the Council at Carthage, when there were present two legates of the see of Rome, the one a bishop, the other a priest, the priest was thrust back into the last place But not to follow to old examples, there remaineth a Council held under Gregory at Rome, at which the priests sat in the lowest place, & subscribed severally by themselves, as for the Deacons, they had no place at all in subscribing. And truly they had then no office, but to be present & under the bishop at ministering of doctrine and of the sacraments. Now the case is so changed, that they are become the cousins of kings and Emperors. And it is no doubt but that they grew up by little and little together with their head, till they were advanced to this high top of dignity. But this also I thought good to touch shortly by the way, that he readers might the better understand, that the See of Rome, such as it is at this day, doth much differ from that ancient one, under pretence whereof, it doth now maintain and defend itself. But of what sort soever they were in old time, forasmuch as they have now nothing of the true and lawful office in the church, they retain only a deceitful colour and vain viso: yea forasmuch as they have all things utterly contrary, it was necessary that that should happen to them, which Gregory writeth so oft. 
Lib. iiii. epist. xxv. & lv. Lib. v. epist. seven. Mala. two. viii.  I say it (saith he) weeping: I give warning of it, groaning: that sith the order of priesthood is fallen within, it shall also not be able to stand long without. But rather it behoved that this should be fulfilled in them which Malachi saith of such: Ye have gone back out of the way, and have made many to stumble in the law. Therefore ye have made void the covenant of Levi, saith the Lord. Therefore behold I have given you out of estimation, and vile to all the people. Now I leave it to all the godly to think of what sort is that supreme height of the Hierarchy of Rome, whereunto the Papists with abominable shamlessenesse stick not to make subject the very word of God, which ought to have been honourable and holy both to heaven & earth, men and Angels.   

The viii Chapter. Of the power of the church as touching the articles of Faith: and with how unbridled licentiousness it hath in the Papacy ben wrested to corrupt all pureness of Doctrine.  
Now followeth the third place, of the power of the church, which partly consisteth in all the bishops, and partly in the Counsels, and those either provincial or general. I speak only of the spiritual power, which is proper to the church. That consisteth either in doctrine, or in jurisdiction, or in making of laws. Doctrine hath two parts, the authority to teach articles of Doctrine, and the expounding of them. Before that we begin to discourse of every one of these in specialty, we will that the godly readers be warned, that whatsoever is taught concerning the power of the church, they must remember to apply to that end, whereunto (as Paul testifieth) it was given: 
two. Cor. x. viii. &. xiii x.  that is, to edification, and not to destruction: which who so lawfully use, they think themselves no more than the ministers of Christ, and therewithal the ministers of the people in Christ. Now of the edifying of the church, this is the only way, if the ministers themselves endeavour to preserve to Christ his authority, which can not otherwise be safe, unless that be left unto him, which he received of his Father: that is, that he be the only schoolmaster of the church. 
Mat. xvii v.  For it is written, not of any other, but of him alone, Hear him. The power of the church therefore is not to be sparingly set forth, but yet to be enclosed within certain bounds, that it be not drawn hither & thither after the lust of men. hereunto it shallbe much profitable to note, how it is described of the Prophets and Apostles. For if we simply grant unto men such power as they list to take upon them, it is plain to all men, what a slippery readiness there is to fall into tyranny, which ought to be far from the church of Christ.  
Therefore here it must be remembered, that whatsoever authority or dignity the holy ghost in the scripture giveth either to the priests, or to the Prophets, or to the Apostles, or to the successors of the Apostles, all that same is given, not properly to the men themselves, but to the ministery over which they are appointed, or (to speak it more plainly in one word) whereof the ministery is committed to them. For if we go through them all in order, we shall not find that they had any authority to teach or to answer, but i● the name and word of the Lord. For when they are called to the office, it is also enjoined them, that they should bring nothing of themselves, but speak out of the mouth of the Lord. And he himself doth not bring them forth to be heard of the people, before that he have given them instructions what they ought to speak, 
Exod. iii. iiii.  to the intent that they should speak nothing beside his word. Moses himself, the prince of all the Prophets, was to be heard above the rest: 
Exo. xiiii xxxi. Deuter. xvi.ix.  but he was first instructed with his commandments, that he might not declare any thing at all, but from the Lord. Therefore it is said, that the people when they embraced his doctrine, believed in God and in his servant Moses. Also that the authority of the priests should not grow in contempt, it was established with most grievous penalties. But therewithal the Lord showeth upon what condition they were to be heard, 
Mala. two. iiii. ●●. vi.  when he saith that he hath made his covenant with Levi, that the law of truth should be in his mouth. And a little after he addeth: The lips of the priest shall keep knowledge, and they shall require the law at his mouth: because he is the angel of the God of hosts. Therefore if the priest will be heard, let him show himself the messenger of God: that is, 
Deu. xvii x.  let him faithfully report the commandments that he received of his author. And where it is specially entreated of the hearing of them, this is expressly set, That they may answer according to the law of God.  
What manner of power the Prophets generally had, is very well described in ezechiel: 
Ezec. iii. xvii.  Thou son of man (saith the Lord) I have given thee to be a watchman to the house of Israel. Therefore thou shalt hear the word out of my mouth, and thou shalt declare it to them from me. He that is commanded to hear out of the mouth of the Lord, is he not forbidden to invent any thing of himself? But what is to declare from the Lord, but so to speak as he may boldly boast, that it is not his own, 
Hie. xxiii. xxviii.  but the lords word that he hath brought? The self same thing is in Hieremie, in other words. Let the Prophet (saith he) with whom is a dream, tell a dream: and let him that hath my word speak my word true. Certainly he appointeth a law to them all. And that is such, that he permitteth not any to teach more than he is commanded. And after he calleth it chaff, all that is not come from himself only. Therefore none of the Prophets themselves opened his mouth, but as the Lord told him the words before. 
Esa. vi. v. joh. i. vi.  Whereupon these sayings are so oft found among them: the word of the Lord, the burden of the Lord, so saith the Lord, the mouth of the Lord hath spoken. And worthily. For isaiah cried out that he had defiled lips, 
Esay. vi. v. jere. i. vi.  jeremy confessed that he could not speak, because he was a child: What could proceed from the defiled mouth of the one, and the foolish mouth of the other, but unclean and unwise, if they had spoken their own speech? But this lips were holy and pure, when they began to be the instruments of the Holy ghost. When the Prophets are bound with this religion, that they deliver nothing, but that which they have received, them they be garnished with notable power and excellent titles. For when the Lord testifieth, that he hath set them over nations and kingdoms, to pluck up and to root out, 
jere. i. ●.  to destroy and pluck down, to build and to plant, he by and by adjoineth the cause: because he hath put his words in their mouth.  
Now if you look to the Apostles: they are in deed commended with many and notable titles, that they are the light of the world, and the salt of the earth, that they are to be heard in stead of Christ, that whatsoever they bind or lose in earth shallbe bound or loosed in heaven. But in their very name they show how much is permitted them in their office: that is, if they be Apostles, that they should not prate whatsoever they list: but should faithfully report his commandments from whom they are sent. And the words of Christ are plain enough, in which he hath determined their embassage: 
Ma xxviii ix.  when he commanded them to go & teach all nations, all those things that he had commanded. Yea & he himself also received this law, and laid it upon himself, that it should be lawful for no man to refuse it. My doctrine (saith he) is not mine, but his that sent me, 
Ioh seven. xvi.  my fathers. He that was always the only and eternal counsellor of the Father, & he that was appointed by the Father the Lord and schoolmaster of all men, yet because he executed the ministery of teaching, prescribed by his own example to all ministers what rule they ought to follow in teaching. Therefore the power of the church is not infinite, but subject to the word of the lord, and as it were enclosed in it.  
But sith this hath from the beginning ben of force in the church, & at this day ought to be in force, that the servants of God should teach nothing, which they have not learned of him: yet according to the diversity of times they had divers orders of learning. But that order which is now, much differeth from those that were before. First if it be true which Christ saith, 
Mat. xi. xxvii.  that none hath seen the Father, but the Son, and he to whom it hath pleased the Son to show him: it behoved verily that they should be always directed by that eternal wisdom of the Father, which would come to the knowledge of God. For how should they either have comprehended in mind, or uttered the mysteries of God, but by his teaching, to whom alone the secrets of the Father are open? Therefore the holy fathers in old time knew GOD no other wise but beholding him in the Son as in a glass. When I say this, I mean that God did never by any other mean disclose himself to men but by the Son, that is, his only wisdom, light, and truth. Out of this fountain did Adam, Noah, Abraham, Isaac, jacob and the other draw all the knowledge that they had of heavenly doctrine. Out of the same fountain have also all the Prophets themselves drawn all the heavenvly Oracles that they uttered. For verily this Wisdom hath always disclosed 〈◊〉 self by more ways than one. To the patriarchs he used secret revelations: but therewithal to confirm their minds, he adjoined such signs, that it could not be doubtful to them, that is was God that spoke. The patriarchs conveyed over from hand to hand to posterity, that which they had received. For the Lord left it with them to this intent, that they should so spread it abroad. But the children & children's children, by God secretly informing them, did know that that which they heard was from heaven, and not from the earth.  
But when it pleased God, to raise a more apparent form of a church, he willed to have his word put in writing & noted, that the priests should fetch from thence what they might deliver to the people, & that all the doctrine that should be taught should be tried by that rule. Therefore after the publishing of the law, 
Mala. two. seven.  when the priests are commanded to teach out of the mouth of the Lord, the meaning is, that they should teach nothing strange or differing from that kind of learning which the Lord comprehended in the law: and to add and diminish was unlawful for them. Then followed the Prophets, by whom in deed the Lord published new oracles to be added to the law: but yet not so new, but that they came out of the law, and had respect unto it. For, as touching doctrine, they were only expositors of the law, and added nothing unto it, but prophecies of things to come. Those excepted, they uttered nothing else but a pure exposition of the law. But because it pleased the Lord that there should be a plainer and larger doctrine, that weak consciences might be the better satisfied: he commanded that the Prophecies also should be put in writing, and accounted part of his word. And hereunto were added the histories, which are also the works of the Prophets, but made by the enditing of the Holy ghost. I reckon the Psalms among the Prophecies, because that which we attribute to the prophecies is also common to the psalms. Therefore that whole body compacted of the law, prophecies. psalms & histories, was the word of the Lord to the old people, by the rule whereof the priests and teachers even unto Christ's time were bound to examine their doctrine: neither was it lawful for them to serve either to the right hand or to the left: because all their office was enclosed within these bounds, that they should answer the people out of the mouth of God. 
Mal. iiii. iiii,  Which is gathered of a notable place of Malachi, where he biddeth them to be mindful of the law, & to give heed to it, even to the preaching of the Gospel. For thereby he forbiddeth them all new found doctrines, and granteth them no leave to serve never so little out of the way which Moses had faithfully showed them. And this is the reason why David so honourably setteth out the excellence of the law, & rehearseth so many praises of it: that is, that the jews should covet no foreign thing without it, sith within it was all perfection enclosed.  
But when at last the Wisdom of God was openly showed in the flesh, that same Wisdom with full mouth declared unto us all that ever can with man's wit be comprehended, or aught to be thought concerning the heavenly Father. Now therefore, sins Christ the fonne of righteousness hath shined, we have a perfect brightness of the truth of God, such as the clearness is wont to be a mid day, when the light was before but dim. For verily the Prophet meant not to speak of any mean thing, when he wrote the God in old time spoke diversly & many ways to the fathers by the prophets: 
Heb. i.i.  but that in these last days he began to speak to us by his beloved Son. For he signifieth, yea he openly declareth, that God will not hereafter, as he did before, speak sometime by some and sometime by other, nor will add Prophecies to Prophecies, or revelations to revelations: but that he hath so fulfilled all the parts of teaching in the Son, that they must have this of him for the last and eternal testimony. After which sort all this time of the new Testament wherein Christ hath appeared to us with the preaching of his Gospel even to the day of judgment, is expressed by the last hour, the last times, the last days: to the end verily that contented with the perfection of the doctrine of Christ, we should learn neither to feign us any new beside it, or receive it feigned of other. Therefore not without cause the Father hath by singular prerogative ordained the Son to be our Teacher: commanding him, & not any man, 
Mat. xvii. v.  to be heard. He did in deed in few words set out his scholemaistership unto us, when he said, hear him: but in which there is more weight & force than men commonly think. For it is as much in effect, as if leading us away from all doctrines of men, he should bring us to him only, and command us to look for all the doctrine of salvation at him alone, to hang upon him alone, to cleave to him alone, finally (as the very words do sound) to hearken to the voice of him alone. And truly what ought there now to be either looked for or desired at the hand of man, when the very word of life hath familiarly and openly disclosed himself unto us? Yea but it is meet that the mouths of all men be shut, after that he, in whom the heavenvly Father willed to have all the treasures of knowledge and wisdom to be hidden, hath once spoken, and so spoken as became both the wisdom of God (which is in no part unperfect) and Messiah at whoes hand the revelation of all things is hoped for: 
john. iiii. xxv.  that is to say, that he left nothing afterward for other to be spoken.  
Let this therefore be a steadfast principle: that there is to be had no other word of God, whereunto place should be given in the church, than that which is contained first in the law and the Prophets, and then in the writings of the Apostles: & that there is no other manner of teaching rightly, but according to the prescription and rule of the word. Hereupon also we gather, that there was no other thing granted to the Apostles, but that which the Prophets had had in old time: that is, that they should expound the old Scripture, and show that those things that are therein taught are fulfilled in Christ: and yet that they should not do the same but of the Lord, that is to say, the Spirit of Christ going before them, and after a certain manner inditing words unto them. 
Mathe. xxviii. xx.  For Christ limited their embassage with this condition, when he commanded them to go and teach, not such things as they themselves had rashly forged, but all those things that he had commanded them. 
Mat. xxiii viii.  And nothing could be more plainly spoken, than that which he saith in an other place: but be not ye called masters for only one is your master, Christ. Then, to emprint this more deeply in their mind, he repeateth it twice in thesame place. And because their rudeness was such, that they could not conceive those things that they had heard and learned of the mouth of their master, 
Ioh xiii●. xxvi. &. xvi. xiii.  therefore the Spirit of truth is promised them, by whom they should be directed to the true understanding of all things. For the same restraining is to be diligently noted, where this office is assigned to the Holy ghost, to put them in mind of all those things that he before taught them by mouth.  
Therefore Peter, who was very well taught how much he might lawfully do, leaveth nothing either to himself or other, but to distribute the doctrine delivered of God. 
i Pe. iiii. xxi.  Let him that speaketh (saith he) speak as the words of God, that is to say, not doutingly, as they are wont to tremble whoes own conscience misgiveth them, but with sure confidence, which becometh the servant of God furnished with assured instructions. What other thing is this, but to forbid all inventions of man's mind, from what head soever they have proceeded, that the pure word of God may be heard & learned in the church of the faithful? to take away the ordinances or rather the feigned devices of all men, of what degree soever they be, that the decrees of God only may remain in force? These be those spiritual armours, mighty through God to cast down holds: 
two. Cor. x. iiii.  by which the faithful servants of God may throw down counsels, & all height that advanceth itself against the knowledge of God, & may lead all knowledge captive to obey Christ. Lo this is the sovereign power, wherewith it behoveth the Pastors of the church to be endued, by what name soever they be called, that is, that by the word of God they may with confidence be bold to do all things: may compel all the strength, glory, wisdom & height of the world to yield & obey to his majesty: being upholden by his power, may command all even from the highest to the lowest: may build up the house of Christ & pull down the house of Satan: may feed the sheep & drive away the wolves: may instruct & exhort the willing to learn▪ may reprove, rebuke & subdue the rebellious & stubborn: may bind, & lose: finally may thunder & lighten, if need be: but all things in the word of God. Howbeit there is, as I have said, this difference between the Apostles & their successors, that the Apostles were the certain & authentic secretaries of the Holy ghost, & therefore their writings are to be esteemed for the Oracles of God: but the other have none other office, but to teach that which is set fourth & written in the holy Scriptures. We determine therefore, that this is not now left to faithful ministers, that they may coin any new doctrine, but that they ought simply to cleave to the doctrine, whereunto the lord hath made all men without exception subject. When I say this, my meaning is not only to show what is lawful for all particular men, but also what is lawful for the whole universal church. Now as touching all particular men: Paul verily was ordained by the Lord Apostle to the Corinthians: but he denieth that he hath dominion over their faith. 
i Cor. i xiiii.  Who now dare take a dominion upon himself, which Paul testifieth that it belongeth not to him? If he had acknowledged himself to have this liberty of teaching, that whatsoever the Pastor teacheth he may therein of right require to be believed: he would never have taught the Corinthians this discipline, 
i. Cor three xiiii.xxix.  that while two or three Prophets speak, the rest should judge, & if it were revealed to any that sat, the first should hold his peace. For so he spared none, whoes authority he made not subject to the judgement of the word of God. But, will some man say, of the whole universal church the case is otherwise. I answer that in an other place Paul meeteth with this doubt also, where he saith, that Faith is by hearing, & hearing by the word of God. 
Rom. x.  Truly if Faith hang of the word of God only, hath respect unto & resteth upon it alone, what place is there now left to the word of the whole world? For herein no man may doubt, that hath well known what Faith is. For Faith ought to be stayed upon such assuredness, whereby it may stand invincible against Satan, & all the engines of the hells, and against the whole world. This assuredness we shall nowhere find but in the only word of God. Again, it is a general rule, which we here ought to have respect unto: that God doth therefore take from men the power to set fourth a new doctrine, that he only may be our schoolmaster in heavenly learning, as he only is true which can neither lie nor deceive. This rule belongeth no less to the whole church, than to every one of the faithful.  
But if this power of the church, which we have spoken of, be compared with that power, whereof the spiritual tyrants, that have falsely called themselves Bishops and Prelates of religion, have in certain ages passed boasted themselves among the people of God, the agreement shallbe no better than Christ hath with belial. Yet it is not in this place my purpose to declare in what sort and with how wicked means they have exercised their tyranny: I will but rehearse the doctrine, which at this day they defend, first with writings, and then with sword & fire. Because they take it for a thing confessed, that a general Council is the true image of the church, when they have taken this principle, they do without doubt determine, that such counsels are immediately governed of the Holy ghost, and that therefore they can not err. But whereas they themselves do rule, the counsels, yea and make them, they do in deed challenge to themselves whatsoever they affirm to be due to the councils. Therefore they will have our Faith to stand and fall at their will, that whatsoever they shall determine on the one side or the other, may be established and certain to our minds: so that if they allow any thing we must allow the same without doubting: if they condemn any thing we must also hold it for condemned. In the mean time after their own lust, and despising the word of God, they coin doctrines, to which afterward they require by this rule to have Faith given. For they also say that he is no Christian, that doth not certainly consent to all their doctrines as well affirmative as negative: if not with expressed yet with unexpressed Faith: because it is in the power of the church, to make new articles of the Faith.  
First let us hear by what arguments they prove that this authority is given to the church: and then we shall see how much that maketh for them which they allege of the church. The church (say they) hath notable promises, that it shall never be forsaken of Christ her spouse, but that it shallbe guided by his Spirit into all truth. But of the promises which they are wont to allege, many are given no less to every one the faithful particularly, than to the whole church universally. For though the Lord spoke to the xii Apostles, 
Math. xxviii xx. joh. xiiii. xvi.  when he said: Behold I am with you even to the end of the world: Again: I will ask my Father, & he shall give you an other comforter, namely the Spirit of truth: yet he made the promise not only to the whole number of the xii but also to every one of them: yea to the other disciples likewise, either those that he had already received, or those that should afterward be added to them. But when they expound such promises full of singular comfort, as though they were given to none of the Christians, but to the whole church together: what do they else, but take away from all Christians that confidence which they all ought to receive thereby to encourage them? Yet I do not here deny, but that the whole fellowship of the faithful furnished with manifold diversity of gifts, is endued with much larger and more plentiful treasure of the heavenvly wisdom, than each one severally: neither is it my meaning, that this is so spoken in common to the faithful, as though they were all alike endued with the Spirit of understanding and doctrine: but because it is not to be granted, to the adversaries of Christ, that they should for the defence of an evil cause wrest the Scripture to a wrong sense. But, omitting this, 
i. cor. i. xii.  I simply confess that which is true, that the lord is perpetually present with his, & ruleth them with his Spirit. And that this Spirit is not the Spirit of error, ignorance, lying or darkness: but of sure revelation, wisdom, truth, & light, of whom they not deceitfully may learn those things that are given them, 
Eph. i xviii.  that is to say, what is the hope of their calling, & what be the richesse of the glory of the inheritance of God in the saints. But whereas the faithful, even they that are endued with more excellent gifts above the rest, do in this flesh receive only the first fruits & a certain taste of that Spirit: there remaineth nothing leever to them than knowing their own weakness, to hold themselves carefully within the bounds of the word of God: lest, if they wander far after their own sense, they by & by stray out of the right way, in so much as they be yet void of that Spirit, by whoes only teaching truth is discerned from falsehood. 
Phi. iii. xi  For all men do confess with Paul, that they have not yet attained to the mark. Therefore they more endeavour to daily profiting, than glory of perfection.  
But they will take exception, & say that whatsoever is particularly attributed to every one of the holy ones, the same doth thoroughly & fully belong to the church itself. Although this hath some seeming of truth, yet I deny it to be true. God doth in deed so distribute to every one of the members the gifts of his Spirit by measure, that the whole body wanteth nothing necessary, when the gifts are given in common. But the richesse of the church are always such, that there ever wanteth much of that highest perfection, which our adversaries do boast of. Yet the church is not therefore so left destitute in any behalf, but that she always hath so much as is enough. For the Lord knoweth what her necessity requireth. But, to hold her under humility and godly modesty, he giveth her no more than he knoweth to be expedient. I know what here also they are wont to object, that is, 
Ephe. v. xxv. i Tim. iii xv.  that the church is cleansed with the washing of water in the word of life, that it might be without wrinkle and spot, and that therefore in an other place it is called the pillar and stay of truth. But in the first of these two places is rather taught, what Christ daily worketh in it, than what he hath already done. For if he daily sanctifieth, purgeth, polysheth, wipeth from spots all them that be his: truly it is certain that they are yet besprinkled with some spots and wrinkles, and that there wanteth somewhat of their sanctification. But how vain and fabulous is it, to judge the church already in every part holy and spotless, whereof all the members are spotty and very unclean? It is true therefore that the church is sanctified of Christ. But only the beginning of that sanctifying is here seen: but the end and full accomplishment shall be, when Christ the holiest of holy ones shall truly and fully fill it with his holiness. It is true also that the spots and wrinkles of it are wiped away: but so that they be daily in wiping away, until Christ with his coming do utterly take away all that remaineth. For unless we grant this, we must of necessity affirm with the Pelagians, that the righteousness of the faithful is perfect in this life: and with the Cathani and Donatistes we must suffer no infirmity in the church. The other place, as we have else where seen, hath a sense utterly differing from that which they pretend. For when Paul hath instructed Timothee, and framed him to the true office of a Bishop, he sayeth that he did it to this purpose, that he should know how he ought to be have himself in the church. And that he should with the greater religiousness and endeavour bend himself thereunto, he addeth that the church is the very pillar & stay of truth. For what else do these words mean, but that the truth of God is preserved in the church, namely by the ministery of preaching? As in an other place he teacheth, that Christ gave Apostles, 
Eph. iiii. xi.  Pastors and Teachers, that we should no more be carried about with every wind of doctrine, or be morked of men: but that being enlightened with the true knowledge of the Son of God, we should altogether meet in unity of Faith. Whereas therefore the truth is not extinguished in the world, but remaineth safe, that same cometh to pass because it hath the church a faithful keeper of it, by whoes help & ministery it is sustained. But if this keeping standeth in the ministery of the Prophets and Apostles, it followeth that it hangeth wholly hereupon, if the word of the Lord be faithfully preserved & do keep his purity.  
But that the readers may better understand, upon what point this question chiefly standeth, I will in few words declare what our adversaries require, and wherein we stand against them. Where they say that the church can not err, it tendeth hereunto, & thus they expound it, that forasmuch as it is governed by the Spirit of God, it may go safely without the word: that whether soever it goeth, it can not think nor speak any thing but truth: that therefore if it determine any thing without or beside God's word, the same is no otherwise to be esteemed than as a certain Oracle of God. If we grant that first point, that the church can not err in things necessary to salvation, this is our meaning, that this is therefore because forsaking all her own wisdom, she suffereth herself to be taught of the Holy ghost by the word of God. This therefore is the difference. They set the authority of the church without the word of God, but we will that it be annexed to the word, and suffer it not to be severed from it. And what marvel is it, if the spouse and scholar of Christ be subject to her husband & schoolmaster, that the continually and earnestly hangeth of his mouth? For this is the order of a well governed house, that the wife should obey the authority of the husband: & this is the rule of a well ordered school, that the teaching of the schoolmaster alone should there be heard. Wherefore let the church not be wise of herself, not think any thing of herself: but determine the end of her wisdom where he hath made an end of speaking. After this manner she shall also distrust all the inventions of her own reason: but in those things wherein it standeth upon the word of God, she shall waver with no distrustfulness or doubting, but shall rest with great assuredness and steadfast constancy. So also trusting upon the largeness of those promises that she hath, she shall have whereupon abundantly to sustain her faith: that she may nothing doubt that the best guide of the right way the holy Spirit is alway present with her: but therewithal she shall keep in memory what use the Lord would have us to receive of his holy Spirit. 
joh. xvi. seven. &. xiii.  The Spirit (saith he) which I will send from my Father, shall lead you into all truth. But how● because (sayeth he) he shall put you in mind of all those things that I have told you. Therefore he giveth warning that there is nothing more to be looked for of his Spirit, but that he should enlighten our minds to perceive the truth of his doctrine. Therefore chrysostom saith excellently well. Many (sayeth he) do boast of the holy Spirit: 
Sermo. de sanc, to & adorand. Spiri. john. xii.l. &. xiiii. x  but they which speak their own do falsely pretend that they have him. As Christ testified that he spoke not of himself: because he spoke out of the law & the Prophets: so if any thing beside the Gospel be thrust in under the title of the Spirit, let us not believe it because as Christ is the fulfilling of the law & the Prophets: so is the Spirit, of the Gospel. These be his words. Now it is esy to gather, how wrongfully our adversaries do, which boast of the Holy ghost to no other end, but to set fourth under his name strange and foreign doctrines from the word of God: whereas he will with unspeakable knot be conjoined with the word of God, & thesame doth Christ profess of him when he promiseth him to his church. So is it truly. What sobriety the Lord hath ones prescribed to his church, the same he will have to be perpetually kept. But he hath forbidden her, that she should not add any thing to his word, nor take any thing from it. This is the inviolable decree of God and of the Holy ghost, which our adversaries go about to abrogate, when they feign that the church is ruled of the Spirit without the word.  
Here again they murmur against us, & say that it behoved that the church should add some things to the writings of the Apostles, or that they themselves should afterward with lively voice supply many things which they had not clearly enough taught, namely sith Christ said unto them. I have many things to be said to you, which you can not now bear: and that these be the ordinances, 
joh. xvi. xii.  which without the Scripture have been received only in use & manners. But what shamelesseness is this? I grant the disciples were yet rude, & in a manner unapt to learn, when the Lord said this unto them. But were they then also held with such dullness, when they did put their doctrine in writing, that they afterward needed to supply with lively voice that which they had by fault of ignorance omitted in their writings? But if they were already led by the Spirit of truth into all truth when they did set fourth their writings: what hindered that they have not therein contained & left written a perfect knowledge of the doctrine of the Gospel? But go to: let us grant them that which they require. Only let them point out what be those things that it behoved to be revealed without writing. If they dare enterprise that, I will assail them with Augustine's words: 
Hom. in joh. xcvi  that is, When the Lord hath said nothing of them, which of us dare say, these they be or those they be? or if any dare say so, whereby doth he prove it? But why do I strive about a superfluous matter? For a very child doth know, that in the writings of the Apostles, which these men do make in a manner lame and but half perfect, there is the fruit of that revelation which the Lord did then promise them.  
What? say they, did not Christ put out of controversy what soever the church teacheth & decreeth, 
Mat. xviii xvii.  when the commandeth him to be taken for a heathen man and a Publican that dare say against her? first in that place is no mention made of doctrine, but only the authority of the censures is established for correcting of vices, that they which have been admonished or rebuked should not resist her judgement. But omitting this, it is much marvel, that these losels have so little shame, that they dare be proud of that place. For what shall they get thereby, but that the consent of the church is never to be despised, which never consenteth but unto the truth of the word of God? The church is to be heard, say they. Who denieth it? forasmuch as it pronounceth nothing but out of the word of the Lord. If they require any more, let them know that these words of Christ do nothing take their part therein. Neither ought I to be thought to much contentious because I stand so earnestly upon this point, That it is not lawful for the church to make any new doctrine, that is, to teach and deliver for an Oracle any more than that which the Lord hath revealed by his word. For men of sound wit do see how great danger there is, if so great authority be ones granted to men. They see also how wide a window is opened to the mockings and cavillations of the wicked, if we say that that which men have judged is to be taken for an Oracle among Christians. Beside that, Christ speaking according to the consideration of his own time, giveth this name to the synagogue, that his disciples should afterward learn to reverence holy assemblies of the church. So should it come to pass that every city and village should have equal authority in coining of doctrines.  
The examples which they use, do nothing help them. They say that the baptizing of infants, proceeded not so much from the express commandment of the Scripture as from the decree of the church. But it were a very miserable succour, if we were compelled to flee to the bare authority of the church for defence of the Baptism of infants: but it shall in an other place sufficiently appear that it is far otherwise. Likewise whereas they object that that is no where found in the Scripture, which was pronounced in the Nicene Synod, that the Son is consubstantial with the Father: therein they do great wrong to the fathers, as though they had rashly condemned Arrius, because he would not swear to their words, when he professed all that doctrine which is comprehended in the writings of the Prophets & Apostles. This word, I grant, is not in the scripture: but when therein is so oft affirmed, that there is but one God, again Christ is so oft called the true & eternal God, one with the Father: what other thing do the fathers of the Nicene council when they declare that he is of one substance, but simply set out the natural sense of the Scripture? But Theodorite reporteth that Constantine used this preface in their assembly. 
Histo. eccle. li. ● Cap. v.  In disputations (sayeth he) of divine matters, there is a prescribed doctrine of the Holy ghost: the books of the Gospels and of the Apostles, with the Oracles of the Prophets, do fully show us the meaning of God. Therefore laying away discord, let us take the discussinges of questions out of the words of the Spirit. There was at that time no man that spoke against these holy monitions. No man took exception, that the church might add somewhat of her own: that the Spirit revealed not all things to the Apostles, or at least uttered them not to those that came after: or any such thing. If it be true which our adversaries would have: first, Constantine did evil, that took from the church her authority: then, whereas none of the Bishops at that time rose up to defend it, this was not without breach of their faith: for so they were betrayers of the right of the church. But sith Theodorite rehearseth that they willingly embraced that which the Emperor said, it is certain that this new doctrine was then utterly unknown.   

& The ix Chapter. Of Counsels and of their authority.  
NOw, although I grant them all things concerning the church: yet they shall thereby not much prevail for their intent. For whatsoever is said of the church, the same they by and by give to the Counsels, forasmuch as in their opinion those represent the church. Yea where they so stiffly contend for the power of the church, they do it of no other purpose, but to give all that they can get to the Bishop of Rome and his guard. But ere I begin to discuss this question, I must needs here make protestation of two things aforehand. First, that where I shall in this point be somewhat rough, it is not because I less esteem the old Counsels than I ought to do. For I reverence them from my heart, and wish them to be had in their due honour with all men. But herein is some mean, that is, that there be nothing withdrawn from Christ. Now this is the right of Christ, to be the head in all councils, and to have no man fellow with him in this dignity. But I say that then only he is the head, when he governeth the whole assembly with his word and Spirit. Secondly, whereas I give less to councils than the adversaries require, I do it not for this cause that I am afraid of the councils, as though they did make for their side, and were against ours. For as we are abundantly furnished with the word of the Lord to the full proof of our own doctrine fully, and to the overthrow of the whole Papistry, that we need not much to desire any other thing beside it: so if the matter require, the old councils do for a great part minister unto us so much as may suffice for both.  
Now let us speak of the thing itself. If it be sought of the Scriptures, what is the authority of councils: there is no plainer promise than in this saying of Christ: Where two or three shallbe gathered together in my name, there I am in the midst of them. But that doth no less belong to every particular assembly than to a general Council. 
Mat. xviii xx.  But the doubt of the question standeth not therein: but because there is a condition added, that God will so only be in the midst of the Council, if it be gathered together in his name. Therefore although our adversaries do a thousand times name councils of Bishops, they shall little prevail: neither shall they make us to believe that which they affirm, that is, that they be governed of the Holy ghost, until they have proved that they are gathered together in the name of Christ. For it is as possible that wicked and evil Bishops may conspire against Christ, as good and honest Bishops may come together in his name. For a very clear proof hereof are many decrees that have proceeded from such councils. But this shallbe seen hereafter. Now I do but answer in one word, that Christ promiseth nothing, but to them that are gathered together in his name. Let us therefore define what that is. I deny that they be gathered together in the name of Christ, 
Deu. iiii two. Revela. xxii. xviii.  which casting away the commandment of God, wherein he forbiddeth any thing to be added to his word, or taken from it, do decree every thing after their own will: which being not contented with the Oracles of the Scripture, that is to say the only rule of perfect wisdom, do imagine some new thing of their owned head. surely sith Christ hath not promised that he will be present at all Counsels, but hath adjoined a peculiar mark, whereby to make true and lawful councils different from other: it is meet that we should not neglect this difference. This is the covenant, which in old time God made with the Levitical Priests, 
Malac. two. seven.  that they should teach out of his mouth. This he always required of the Prophets: this law also we see to have been laid upon the Apostles. Who so break this covenant, God doth not vouchsafe, to let them have the honour of priesthood, nor any authority. Let the adversaries undo me this knot, if they will make my faith bond to the decrees of men beside the word of God.  
For whereas they think not that truth remaineth in the church, unless it be among the Pastors: and that the church itself standeth not, unless it appear in general councils: that is far from having been alway true, if the Prophets have left unto us true testimonies of their own times. There was in the time of isaiah a church at Jerusalem, which God had not yet forsaken. 
Esa. lvi. x  But of the pastors he saith thus: The watchmen are all blind, neither know they any thing. They are all dumb dogs, neither are they able to bark. They lie along and sleep, and love sleeping: and the Pastors themselves know nothing, nor do understand: and they do altogether look back unto their own ways. After the same manner Osee saith: 
Osee. ix. viii. Heir. vi.xiii.  The watchman of Ephraim with God, the snare of the fouler, hatred in the house of God. Where joining them with God by way of mockage, he teacheth that their pretence of the priesthood is vain. The church also endured unto the time of Hieremie. Let us hear what he saith of the Pastors. From the Prophet even to the pressed, 
Hier. xiiii ii●i.  every one followeth lying. Again. The Prophets do prophecy a lie in my name, when I have not sent them, nor commanded them. And lest we should be to long in reciting his words, let those things be red that he hath written in the whole xxiii and xl chapters. 
Eze. xxii. xxv.  At that time on the other side Ezechiel did no more gently inveigh against the same men. The conspiracy (saith he) of the Prophets in the mids of her as a roaring lion, and that violently taketh his pray. Her priests have broken my law, and have defiled my holy things, and have made no difference between holy and profane: and the rest that he adjoineth to the same effect. Like complaints are everywhere in the Prophets, so that nothing is ofter found in them.  
But perhaps it might be that that was so among the jews: but our age is free from so great an evil. I would to God in deed it were so: but the Holy ghost hath given warning that it shallbe far otherwise. The words of Peter are plain. 
two. Pet. two.  As (saith he) there were in the old people false Prophets, so shall there also be among you false teachers, slily bringing in sects of perdition. See you not how he saith, that there is danger to come, not by men of the common people, but by them that shall boast themselves with the title of Teachers & Pastors? 
Math. xxiiii. xi. &. xxiiii. two. Thess. two. iiii.  Moreover how oft hath it been forespoken by Christ & his Apostles, that there should very great dangers hang over the church by the Pastors? Yea Paul plainly showeth, that Antichrist shall sit in no other place than in the temple of God. Whereby he signifieth, that the horrible calamity of which he there speaketh, shall come from nowhere else but from them that shall sit in stead of Pastors in the church. And in an other place he showeth, that the beginnyngs of so great a mischief are even already near at hand. For when he speaketh to the bishops of Ephesus. I know (saith he) that after my departure there shall enter in to you ravening wolves not sparing the flock. 
Acts. xx. nineteen.  And they shallbe of your own selves, that shall speak perverse things, to lead away disciples after them. How much corruption might a long course of years bring among Pastors, when they could so far go out of kind in so small a space of time? And, not to fill much paper with rehearsing them by name: we are admonished by the examples in a manner of all ages, that neither the truth is always nourished in the bosom of the pastors, nor the safety of the church doth hang upon their state. They ought in deed to have been the governors and keepers of the peace and safety of the church, for preservation whereof, they are ordained: but it is one thing for a man to perform that which he ought, and an other thing to owe that which he performeth not.  
Yet let no man take these our words in such part, as though I would everywhere and rashly without any choice diminish the authority of Pastors. I do but only admonish that even among Pastors themselves there is a choice to be had, that we should not immediately think them to be pastors that are so called. But the Pope with all his flock of Bishops, upon none other reason, but because they are called pastors, shaking away the obedience of the word of God, do tumble and toss all things after their own lust: and in the mean time they travail to persuade, that they can not be destitute of the light of truth, that the spirit of God perpetually abideth in them, that the church consists in them & dieth with them. As though there be now no judgements of the Lord, whereby he may punish the world at this day with the same kind of punishment, wherewith sometime he took vengeance of the unthankfulness of the old people, that is, to strike the Pastors with blindness and amazed dullness. 
●acha. xii. iiii.  Neither do they most foolish men understand, that they sing the same song, which those in old time did sing that warred against the word of God. For the enemies of Hieremie did thus prepare themselves against the truth: 
Hie. xviii xviii.  Come, and we will imagine imaginations against jeremy: forasmuch as the law shall not perish from the pressed, nor counsel from the wise man, nor the word from the Prophet.  
Hereby it is easy to answer to that other objection concerning general councils. It can not be denied but that the jews had a true church in the time of the Prophets. But if there had then been a general Council gathered together of the priests, what manner face of the church had there appeared? 
Hier. iiii. ix.  We hear what God saith, not to one or two of them but to the whole order: The priests shallbe astonished, and the prophets shallbe made afraid. Again, The law shall perish from the priest, and counsel from the Elders. 
Eze. seven. xxvi. Mich. iii. vi.  Again, Night shallbe to you in steed of a vision, and darkness in stead of prophesying: & the sun shall fall down upon the Prophets, and be darkened upon these days. etc. Well: if all such had then been gathered together in one, what Spirit should have governed in that assembly? of that thing we have a notable example in that Council which Achab called together. There were present four hundred Prophets. 
i Kin. xxii vi. et. xxii.  But, because they were come together of no other mind but to flatter the wicked king: therefore Satan was sent of the Lord to be a lying spirit in the mouth of them all. There by all their voices the truth was condemned, Micha was condemned for an heretic, stricken and cast in prison. So was done to Hieremie, so to the other Prophets.  
But let one example suffice for all, which is more notable than the rest. 
joh. xi, xlvi●.  In that Council which the Bishops and Pharisees gathered at Jerusalem against Christ, what can a man say that there wanted, in so much as pertained to the outward show? For if there had not then been a church at Jerusalem, Christ would never have communicate with their sacrifices and other ceremonies. There was made a solemn summoning of them together: the high Bishop sat as chief▪ the whole order of priests sat by him: yet Christ was there condemned, and his doctrine driven away. This doing is a proof that the church was not enclosed in that Council. But there is no peril that any such thing should happen to us. Who hath given us assurance thereof? For it is not without fault of sluggishness, to be to careless in so great a matter. But where the Holy ghost doth with express words prophecy by the mouth of Paul, 
two. The● two. iii.  that there shall come a departing (which can not come but that the Pastors must be the first that shall forsake God) why are we herein wilfully blind to our own destruction? Wherefore it is in no wise to be granted, that the church consisteth in the company of Pastors, for whom the Lord hath no where undertaken that they shall perpetually be good, but he hath pronounced that they shall sometime be evil. But when he warneth us of the danger, he doth it to this intent to make us the warer.  
What then? wilt thou say: Shall the councils have no authority in determining? Yes forsooth. For neither do I here argue that all Counsels are to be condemned, or all their acts to be repelled, or (as the saying is) to be defaced with one blot. But (thou wilt say to me) thou bringest them all into subjection, that it may be free for every man to receive or refuse that which the councils have determined. Not so. But so oft as the decree of any Council is brought forth, I would have it first to be diligently weighed, at what time it was holden, for what cause it was holden, what manner of men were present: and then the very thing that is entreated of, to be examined by the rule of the Scripture: and that in such sort as the determination of the Council may have his force, and be as a foreiudged sentence, and yet not hinder the aforesaid examination. I would to God all men did keep that moderation which Augustine prescribeth in the third book against Maximinus. For when he minded briefly to put to silence this heretic contending about the Decrees of Counsels: Neither (sayeth he) ought I to object against thee the Synod of Nice, nor thou against me the Synod of Ariminum, as to the intent to conclude one an other by foreiudged sentence, neither am I bound by the authority of the one, nor thou of the other. By authorities of Scriptures, not such as are proper to either one, but such as are common to both, let there strive matter with matter, cause with cause, reason with reason. So should it come to pass, that Counsels should have the majesty that they ought: but in the mean season the Scripture should be alone in the higher place, that there might be nothing that should not be subject to the rule thereof. So these old Synods, as of Nice, of Constantinople, the first of Ephesus, of Chalcedon, and such other, which were held for confuting of errors, we willingly embrace and reverence as holy, so much as belongeth to the doctrines of faith: for they contain nothing but the pure and natural exposition of Scripture, which the holy fathers with spiritual wisdom applied to the subduing of the enemies of religion that then rose up. In some of the later Counsels also, we see to appear a true zeal of godliness, and plain tokens of wit, learning, and wisdom. But as things are wont commonly to grow to worse, we may see by the later councils, how much the church hath now and then degenerate from the pureness of that golden age. And I doubt not but that in these corrupter ages also, councils have had some Bishops of the better sort. But in these the same happened which the Senators themselves complained to be not well done in making of ordinances of the senate at Rome. For while the sentences are numbered, not weighed, it is of necessity that oftentimes the better part is overcome of the greater. Truly they brought forth many wicked sentences. Neither is it here needful to gather the special examples, either because it should be to long, or because other have done it so diligently that there can not much be added.  
Now, what need I to rehearse Counsels disagreeing with Counsels? And it is no cause that any should murmur against me, and say, that of those Counsels that disagree the one is not lawful. For, how shall we judge that? By this, if I be not deceived, that we shall judge by the Scriptures, that the decrees thereof are not agreeable with true doctrine. For this is the only certain law to discern them by. It is now about nine hundred years ago, sins the Synod of Constantinople gathered together under Leo the Emperor, judged that images set up in churches should be overthrown, and broken in pieces. A little afterward, the Council of Nice, which Irene the Empress assembled in spite of him, decreed that they should be restored. Whether of these two shall we acknowledge for a lawful Counsel? The later which gave images a place in churches, hath prevailed among the people. But Augustine saith that that can not be done without most present peril of idolatry. Epiphanius which was before in time, speaketh much more sharply: for he saith that it is wickedness & abomination to have images seen in a church of Christians. Would they that so speak, allow that Council, if they were alive at this day? But if both the hystorians tell truth, and the very acts be believed, not only images them selves, but also the worshipping of them was there received. But it is evident that such a decree came from Satan. How say you to this, that in depraving and tearing the Scripture, they show that they made a mocking stock of it? Which thing I have before sufficiently made open. Howsoever it be, we shall no otherwise be able to discern between contrary and disagreeing Synods, which were many, unless we try them all by that balance of all men and angels, that is, by the word of the Lord. So we embrace the Synod of Chalcedon, refusing the second Synod of Ephesus, because in this latter one the wickedness of Eutyches was confirmed, which the other former condemned. This thing holy men have judged none otherwise but by the Scripture: whom we so follow in judging: that the word of God which gave light to them doth also now give light to us. Now let the romanists go and boast, as they are wont, that the Holy ghost is fastened and bound to their councils.  
Howbeit there is also somewhat which a man may well think to be wanting in those ancient and purer Counsels: either because they that then were at them, being otherwise learned and wise men, wholly bend to the business then in hand, did not foresee many other things, or for that many things of lighter importance escaped them being busied with weightier and more earnest matters: or for that simply, as being men they might be deceived with unskilfulness: or for that they were sometime carried headlong with to much affection. Of this last point (which seemeth the hardest of all) there was a plain example in the Nicene Synod, the dignity whereof hath by consent of all men, as it was worthy, ben received with most high reverence. For when the principal article of our faith was there in danger. Arrius the enemy was present in readiness, with whom they must fight hand to hand, and the chief emportance lay in the agreement of them that came prepared to fight against the error of Arrius, this not withstanding, they careless of so great dangers, yea as it were having forgotten gravity, modesty & all humanity, leaving the battle that they had in hand, as if they had come thither of purpose to do Arrius a pleasure, began to wound themselves with inward dissensions, and to turn against themselves the stile that should have been bend against Arrius. There were heard fowl obiectyngs of crimes, there were scattered books of accusations, and there would have been no end made of contentions, until they had with mutual wounds one destroyed an other, unless the Emperor Constantine had prevented it, which professing that the examining of their life was a matter above his knowledge, and chastised such intemperance rather with praise than with rebuking. How many ways is it credible that the other Counsels also failed, which followed afterward? Neither doth this matter need long proof. For if a man read over the acts of the Counsels, he shall note therein many infirmities: though I speak of nothing more grievous.  
And Leo bishop of Rome sticketh not to charge with ambition and unadvised rashness, the Synod of Chalcedon, which yet he confesseth to be sound in doctrines. He doth in deed not deny that it was a lawful Synod: but he openly affirmeth, that it might err. Some man peradventure will think me fond, for that I busy myself in showing such errors: forasmuch as our adversaries do confess, that Counsels may err in those things that are not necessary to salvation. But this labour is not yet superfluous. For although because they are compelled, they do in deed confess it in word: yet when they thrust unto us the determination of all counsels in every matter whatsoever it be, for an oracle of the Holy ghost, they do therein require more than they took at the beginning. In so doing what do they affirm, but that Counsels can not err: or if they err, yet it is not lawful for us to see the truth, or not to sooth their errors? And I intent nothing else, but that it may thereby be gathered that the Holy ghost so governed the godly and holy Synods, that in the mean time he suffered somewhat to happen to them by the nature of men, lest we should to much trust to men. This is a much better sentence, than that of Gregory Nazianzene, that he never saw a good end of any Council. For he that affirmeth that all without exception ended ill, doth not leave them much authority. It is now nothing needful to make mention severally of provincial councils: forasmuch as it is easy to judge by the general, how much authority they ought to have to make new articles of Faith and to receive what kind of doctrine soever it pleaseth them.  
But our romanists, when they see that in defence of their cause all help of reason doth fail them, do resort to that extreme and miserable shift: that although the men themselves be blockish in wit and counsel, and most wicked in mind and will, yet the word of God remaineth, which commandeth to obey Rulers. Is it so? what if I deny that they be rulers that are such? For they ought to take upon themselves, no more than josua had, which was both a Prophet of the Lord & an excellent pastor. But let us hear with what words he is set by the Lord into his office. 
jos. i. seven.  Let not (saith he) the volume of this law departed from thy mouth: but thou shalt study upon it days & nights. Thou shalt neither bow to the right hand nor to the left: then shalt thou direct thy way & understand it. They therefore shallbe to us spiritual rulers which shall not bow from the law of the Lord, neither to the one side nor to the other. But if the doctrine of all pastors whatsoever they be, is to be received without any doubting, to what purpose was it that we should so oft & so earnestly be admonished not to hearken to the speech of false prophets. Hear not (saith he by Hieremie) the words of the prophet's that prophecy to you. For they teach you vanity, & not out of the mouth of the Lord. Again, Beware you of false prophets, 
Hic. xxiii. xvi. Mat. seven. xv. i. john. iiii. i. Mat. xv. x.  that come unto you in sheeps clothing, but inwardly are ravening wolves. And john should in vain exhort us, that we should prove the Spirits, whether they be of God. From which judgement the very Angels are not exempted, much less Satan with all his lies. What is to be said of this saying: if the blind lead the blind, they shall both fall into the ditch? Doth it not sufficiently declare, that it is of great importance what manner of prophets be heard, and that not all are rashly to be heard? Wherefore there is no reason that they should make us afraid with their titles, thereby to draw us into partaking of their blindness: forasmuch as we see on the other side, that the Lord had a singular care to fray us away from suffering ourselves to be led with other men's error, under what visor of name soever it lurketh. For if the answer of Christ be true, than all blind guides, whether they be called fathers of the church, or prelate's, or bishops, can do nothing but draw their partners into the same headlong downfall. Wherefore let no names of Counsels, Pastors, Bishops, (which may as well be falsely pretended as truly used) hinder us, but that being taught by lessons both of words and examples, we may examine all spirits of all men by the rule of the word of God, that we may prove whether they be of God or no.  
Forasmuch as we have proved that there is not given to the church a power to set up a new doctrine, now let us speak of the power which they attribute unto it in expounding of Scripture. Truly we do willingly grant, that if there happen debate about any doctrine, there is no better nor surer remedy than if a Synod of true bishops assemble together, where the doctrine in controversy may be discussed. For such a determination, whereunto the Pastors of churches shall agree in common together, calling upon the Spirit of Christ, shall have much greater force, than if every one severally should conceive it at home, & so teach it to the people, or if a few private men should make it. Again, when bishops are gathered together in one, they do the more commodiously take advise in common, what & in what form they ought to teach, lest diversity should breed offence. thirdly Paul prescribeth this order in discerning of doctrines: For whereas he giveth to every several church a power to discern, he showeth what is the order of doing in weightier causes: that is, that the churches should take upon them a common trial of the matter together. And so doth the very feeling of godliness instruct us, that if any man trouble the church with an unwonted doctrine, & the matter proceed so far that there be peril of greater dissension, 
i. Cor three xiiii.xxix.  the churches should first meet together, and examine the question propounded, at last, after just discussing had, bring forth a determination taken out of the Scripture, such as may both take away doubting out of the people, and stop the mouths of wicked and greedy men, that they may not be so hardy to proceed any further. So when Arrius was risen, the Nicene Synod was gathered together, which with the authority thereof both did break the wicked endeavours of the ungodly man, and restored peace to the churches, which he had vexed, and defended the eternal godhead of Christ, against his blasphemous doctrine. When afterward Eunonius and Macedonius stirred up new troubles, their madness was resisted with like remedy by the Synod of Constantinople. In the Counsel at Ephesus the wickedness of Nestorius was banished. Finally this hath been from the beginning the ordinary mean in the church to preserve unity, so oft as Satan began to work any thing. But let us remember, that not in all ages or in all places are found Athanasies, Basiles, cyril's, and such defenders of true doctrine whom the Lord then raised up. But let us think what happened at Ephesus in the second Synod, where the heresy of Eutyches prevailed, the man of holy memory Flavianus was banished with certain other godly men, and many such mischiefs committed: even because Dioscorus a seditious man and of a very naughty nature, was there the chief, and not the Spirit of the Lord. But there was not the church. I grant. For this I determine utterly that the truth doth not therefore die in the church, although it be oppressed of one Council: but that the Lord marvelously preserveth it, that it may again in due time rise up, and get the overhand. But I deny that this is perpetual, that that is a true and certain exposition of Scripture which hath been received by consents of a Counsel.  
But the Romanists shoot at an other mark, when they teach that the power to expound the Scripture belongeth to the Counsels, yea & that without appellation from them. For they abuse this colour, to call it an exposition of the Scripture what soever is decreed in the Counsels. Of purgatory, of the intercession of saints, of auricular confession, and such other, there can not be found one syllable in the Scriptures. But because all these things have been established by the authority of the church, that is to say (to speak truly) received in opinion and use, therefore every one of them must be taken for an exposition of Scripture. And not that only: But if a Council decree any thing, though Scripture cry out against it, yet it shall bear the name of an exposition thereof. Christ commandeth all to drink of the Cup, 
Mat. xxvi xxvi.  which he reacheth in the Supper. The Council of Constance forbade, that it should not be given to the lay people, but willed that the pressed only should drink of it. That which so directly fighteth against the institution of Christ, they will have to be taken for an exposition of it. Paul calleth the forbidding of marriage, 
i Timo. iiii i. Heb. xiii. iiii.  the hypocrisy of devils: and the Holy ghost in an other place pronounceth, that marriage is in all men holy and honourable. Where as they have afterward forbidden priests to marry, they require to have that taken for the true and natural exposition of the Scripture, when nothing can be imagined more against it: If any dare once open his mouth to the contrary, he shallbe judged an heretic: because the determination of the church is without appellation: and to doubt of her exposition, that it is not true, is a heinous offence. Why should I inveigh against so great shamelessnesses? For the very showing of it is an overcoming of it. As for that which they teach of the power to allow the Scripture. I wittingly pass it over. For in such sort to make the Oracles of God subject to the judgement of men, that they should therefore be of force because they have pleased men, is a blasphemy unworthy to be rehearsed: and I have before touched the same matter already. Yet I will ask them one thing: If the authority of the Scripture be founded upon the allowance of the church, what Counsels decree will they allege of that matter? I think they have none. Why then did Arrius suffer himself to be overcome at Nice with testimonies brought out of the Gospel of john? For after these men's saying, it was free for him to have refused them, forasmuch as there had no allowance of a general Council gone before. They allege the old roll, which is called the Canon, which they say to have proceeded from the judgement of the church. But I ask them again, in what Council that Canon was set forth. Here they must needs be dumb. Howbeit I desire further to know, what manner of canon they think that was. For I see that the same was not very certainly agreed among the old writers. And if that which Jerome saith aught to be of force, the books of Maccabees, Toby, Ecclesiasticus and such other shallbe thrust among the Apocrypha: which those Canons do in no wise suffer to be done.   

¶ The ten Chapter. ¶ Of the power in making of laws: wherein the Pope and his have used a most cruel tyranny and butchery upon souls.  
NOw followeth the second part, which they will have to consist in making of laws, out of which spring have flowed innumerable traditions of men, even so many snares to strangle poor souls. For they have had no more conscience, than had the Scribes and Pharisees, 
Mat. xxiii vi.  to lay burdens upon other men's shoulders, which they themselves would not touch with one finger. I have in an other place taught how cruel a butchery is that which they command concerning auricular confession. In other laws there appeareth not so great violence: but those which seem the most tolerable of all, do tyrannously oppress consciences. I leave unspoken how they corrupt the worship of God, & do spoil God himself of his right, which is the only lawmaker. This power is now to be entreated of, whether the church may bind consciences with her laws. In which discourse the order of policy is not touched, but this only is intended, that God be rightly worshipped according to the rule which himself hath prescribed, and that the spiritual liberty, which hath regard unto God, may remain safe unto us. Use hath made that all those decrees be called traditions of men, whatsoever they be that have concerning the worship of God proceeded from men beside his word. Against these do we strive, not against the holy & profitable ordinances of the church which make for the preservation either of discipline or honesty or peace. But the end of our striving is, that the immeasurable & barbarous Empire may be restrained, which they usurp upon souls, that would be counted pastors of the church, but in very deed are most cruel butchers. For they say that the laws which they make are spiritual, & pertaining to the soul, & they affirm them to be necessary to eternal life. But so (as I even now touched) the kingdom of Christ is invaded, so the liberty by him given to the consciences of the faithful is utterly oppressed & thrown abroad. I speak not now with how great ungodliness they establish the observing of their laws, while out of it they teach men to seek both forgiveness of sins, & righteousness, & salvation, while they set in it the whole sum of religion and godliness. This one thing I earnestly hold, that there ought no necessity to be laid upon consciences in those things wherein they are made free by Christ, and unless they be made free, as we have before taught, they can not rest with God. They must acknowledge one only king Christ their deliverer, & be governed by one law of liberty, even the holy word of the Gospel, if they will keep still the grace which they have once obtained in Christ: they must be holden with no bondage, and bound with no bonds.  
These Solons do in deed feign that their constitutions are laws of liberty, a sweet yoke, a light burden: but who can not see that they be mere lies? They themselves in deed do feel no heaviness of their own laws, which casting away the fear of God, do carelessly and stoutly neglect both their own and Gods laws. But they that are touched with any care of their salvation, are far from thinking themselves free so long as they be entangled with these snares. We see with how great wareness Paul did deal in this behalf, 
i Cor. seven. xxv.  that he durst not so much as in any one thing lay upon men any snare at all▪ and that not without cause. Truly he foresaw with how great a wound consciences should be stricken, if they should be charged with a necessity of those things whereof the Lord had left them liberty. On the other side the constitutions are almost innumerable, which these men have most grievously established with threatening of eternal death, which they most severely require as necessary to salvation. And among those there are many most hard to be kept, but all of them (if the whole multitude of them be laid together) are impossible: so great is the heap. How then shall it be possible, that they upon whom so great a weight of difficulty lieth, should not be vexed in perplexity with extreme anguish and terror? Therefore my purpose is here to impugn such constitutions, as tend to this end, inwardly to bind souls before God, and charge them with a religion, as though they taught them of things necessary to salvation.  
This question doth therefore encumber the most part of men, because they do not subtly enough put difference between the outward court (as they call it) & the court of conscience. Moreover this increaseth the difficulty, that Paul teacheth that the Magistrate ought to be obeyed, not only for fear of punishment, 
Ro. xiii. i.  but for consciences sake. Whereupon followeth, the consciences are also bound with the politic laws. But if it were so, them all should fall that we have spoken in the last chap. and intend now to speak concerning the spiritual government. For the losing of this knot, first it is good to learn what is Conscience. The definition is to be gathered of the proper derivation of the word. For, as when men do with mind & understanding conceive the knowledge of things, they are thereby said scire to know, whereupon is derived the name of science knowledge: so when they have a feeling of God's judgment as a witness adjoined with them, which doth not suffer them to hide their sins, but that they be brought accused to the judgement seat of God, the same feeling is called Conscience. For it is a certain mean between God & man: because it suffereth not man to suppress that which he knoweth, but pursueth him so far till it bring him to guiltiness. This is it that Paul meaneth when he teacheth that Conscience doth together witness with men, 
Ro. ii.xu.  when their thoughts do accuse or acquit them in the judgement of God. A simple knowledge might remain in man as enclosed. Therefore this feeling which presenteth man to the judgement of God, is as it were a keeper joined to man, to mark & watch all his secrets, that nothing should remain buried in darkness. Whereupon also cometh the old proverb, Conscience is a thousand witnesses. 
i Pet. three xxi.  For the same reason also Peter hath set the examination of a good conscience, for quietness of mind, when we being persuaded of the grace of Christ, do without fear present ourselves to God. 
Heb. x.ii.  And the author of the Epistle to the hebrews, useth these words, to have no more conscience of sin, in stead of to be delivered or acquitted, that sin may no more accuse us.  
Therefore as works have respect to men, so the conscience is referred to God: so the Conscience is nothing else but the inward pureness of the heart. In which sense Paul writeth that Charity is the fulfilling of the law, 
two. Tim. i.u.  out of a pure conscience, and Faith not feigned. afterward also in the same chap▪ he showeth, how much it differeth from understanding, saying that some had suffered shipwreck from the faith, because they had forsaken good Conscience. For in these words he signifieth, that it is a lively affection to worship God, & a sincere desire to live Godlily and holily. Sometime in deed it is referred also to men, as in Luke, when the same Paul testifieth, 
Act. xxiiii xvi.  that he endeavoured himself that he might walk with a good conscience toward God & men. But this was therefore said, because the fruits of good conscience do flow, & come even to men. But in speaking properly, it hath respect to God only, as I have already said. Hereupon cometh that a law is said to bind conscience, which simply bindeth a man, without regard of men, or not having any consideration of them. As for example. God commandeth not only to keep the mind chaste & pure from all lust, but also forbiddeth all manner of filthiness of words & outward wantonness whatsoever it be. To the keeping of this law my conscience is subject, although there lived not one man in the world. So he that behaveth himself intemperantly, doth not only sin in this that he giveth 〈◊〉 example to his brethren, but he hath his conscience bound with guiltiness before God. In things that are of themselves mean, there is an other consideration. For we ought to abstain from them, if they breed any offence, 
i Cori. x. xxviii.  but the conscience still being free. So Paul speaketh of flesh consecrate to idols. If any (saith he) make doubt, touch it not, for consciences sake: I say for conscience, not thine own, but the others. A faithful man should sin, which being first warned should nevertheless eat of such flesh. But howsoever in respect of his brother, it be necessary for him to abstain, as it is prescribed of God, yet he cesseth not to keep still the liberty of conscience. We see how this law binding the outward work, leaveth the conscience unbound.  
Now let us return to the laws of men. If they be made to this end, to charge us with a religion, as though the observing of them were of itself necessary, them we say that that is laid upon conscience which was not lawful to be laid upon it. For our consciences have not to do with men, but with God only: whereunto pertaineth the common difference between the earthly court & the court of conscience. When the whole world was wrapped in a most thick mist of ignorance, yet this small sparkle of light remained, that they acknowledged a man's conscience to be above all judgements of men. Howbeit the same thing that they did with one word confess, they did afterward in deed overthrow: yet it was Gods will the there should then also remain some testimony of Christian liberty, which might deliver consciences from the tyranny of men. But the difficulty is not yet dissolved, which ariseth out of the words of Paul. For if we must obey Princes not only for penalties sake, but also for conscience, it seemeth thereupon to follow that Prince's laws have also dominion over conscience. If this be true, them thesame also aught to be said of the laws of the church. I answer that first here we must put a difference between the generalty & the specialty. For though all special laws do not touch the conscience, yet we are bound by the general commandment of god, which commendeth unto us the authority of magistrates. And upon this point standeth the disputation of Paul, 
Ro. xiii. i  that magistrates are to be honoured because they are ordained of god. In the mean time he teacheth not that those laws that are prescribed by them, do belong to the inward government of the soul: whereas he each where extolleth both the worshipping of God & the spiritual rule of living righteously, above all the ordinances of men whatsoever they be. In other thing also is worthy to be noted, (which yet hangeth upon the former) that the laws of men, whether they be made by the magistrate or by the church, although they be necessary to be kept, (I speak of the good and righteous laws) yet therefore do not by themselves bind conscience, because the whole necessity of keeping them is referred to the general end, but consists not in the things commanded. From this sort do far differ both those that prescribe a new form of the worshipping of God, & those that appoint necessity in things that be at liberty.  
But such are those that at this day be called Ecclesiastical constitutions in the Papacy, which are thrust in, in stead of the true and necessary worshipping of God. And as they be innumerable: so are there infinite bonds to catch and snare souls. But although in the declaration of the law we have somewhat touched them: yet because this place was fit to entreat fully of them, I will now travail to gather together the whole sum in the best order that I can. And because we have already discoursed so much as seemed to be sufficient, concerning the tyranny which the false Bishops do take upon themselves, in liberty to teach whatsoever they list, I will now omit all that part: & I will here tarry only upon declaring the power, which they say they have, to make laws. Our false Bishops therefore do burden consciences with new laws, under this pretence, that they are ordained of the Lord spiritual lawmakers, sins the government of the church is committed unto them. Therefore they affirm that whatsoever they command & prescribe, ought necessarily to be observed of the Christian people: and that he that breaketh it, is guilty of double disobedience, for that he is rebellious both to God & to the church. Certainly, if they were true Bishops, I would in this behalf grant to them some authority, not so much as they require, but so much as is requisite to the well ordering of the policy of the church. Now sith they are nothing less than that which they would be accounted, they can not take any thing to them, be it never so little, but that they shall take to much. But because this hath been else where considered, let us grant them at this present, that whatsoever power true Bishops have, the same rightly belongeth to them also: yet I deny that they be therefore appointed lawmakers over the faithful, that may of themselves prescribe a rule to live by, or compel to their ordinances that people committed unto them. When I say this I mean, that it is not lawful for them, to deliver to the church to be observed of necessity, that which they have devised of themselves without the word of God. Forasmuch as that authority both was unknown to the Apostles, and so oft taken away from the ministers of the church by the Lords own mouth: I marvel who have been so bold to take it upon them, & at this day are so bold to defend it, beside the example of the Apostles, and against the manifest prohibition of God.  
As touching that that pertained to the perfect rule of well living, the lord hath so contained all that in his law, that he hath left nothing for men that they might add to that sum. And this he did first for this purpose, that because the whole uprightness of living standeth in this point, if all works be governed by his will as by a rule, he should be holden of us the only master and director of life: 
jam. iiii. xii.  them, to declare that he requireth of us nothing more than obedience. For this reason james saith: he that judgeth his brother judgeth the law: he that judgeth the law, is not an observer of the law, but a judge. But there is one only lawmaker, that can both save and destroy. We hear that God doth claim this one thing as proper to himself, to rule us with the government and laws of his word. And the same thing was spoken before of Esay, 
Esa●e. xxxiii. xxii.  although somewhat more darkly: the Lord is our king, the lord is our lawmaker, the Lord is our judge, he shall save us. Truly in both these places is showed, that he that hath power over the soul, hath the judgment of life and death. Yea james pronounceth this plainly. Now, no man can take that upon him. Therefore God must be acknowledged to be the only king of souls, to whom alone belongeth the power to save and destroy, as those words of Isaiah express, and to be the king, and judge, and lawmaker & Saviour. Therefore Peter, when he admonisheth the Pastors of their duty, exhorteth them so to feed the flock, not as using a Lordship over the Clergy, by which word Clergy he signifieth the inheritance of God, 
i Pe. v. two  that is to say the faithful people. This if we rightly weigh, that it is not lawful, that that should be transferred to man, which God maketh his own only: we shall understand that so all the power is cut of whatsoever it be that they challenge, which advance themselves to command any thing in the church without the word of God.  
Now, forasmuch as the whole cause hangeth thereupon, that if God be the only lawmaker, it is not lawful for men to take that honour to themselves: it is meet also therewithal to keep in mind those two reasons which we have spoken, why the Lord claimeth that to himself alone. The first is, that his will may be to us a perfect rule of all righteousness and holiness: and that so in the knowing of him may be the perfect knowledge to live well. The other is, that (when the manner is sought how to worship him rightly and well) he only may have authority over our souls, whom we ought to obey, and upon whoes beck we ought to hang. These two reasons being well marked, it shallbe easy to judge, what ordinances of men are contrary to the word of God. Of that sort be all those which are feigned to belong to the true worshipping of God, and to the observing whereof consciences are bound, as though they were necessary to be observed. Let us therefore remember that all laws of men ought to be weighed with this balance, if we will have a sure trial that may never suffer us to err. 
Col. i. vi.i  The first of these reasons Paul in the Epistle to the Colossians useth in contending against the false Apostles that attempted to oppress the churches with new burdens. The second reason he more useth with the Galatians in the like case. This therefore he travaileth to prove in the Epistle to the Colossians, that the doctrine concerning the true worshipping of God is not to be sought at men's hands: because the Lord hath faithfully & fully instructed us how he ought to be worshipped. To prove the same in the first chap. he saith that in the Gospel is contained all wisdom, whereby the man of God may be made perfect in Christ. In the beginning of the two. chap. he saith, that all the treasures of wisdom & understanding are hidden in Christ. Therupon he afterward concludeth let the faithful beware that they be not by vain Philosophy led from the flock of Christ, according to the constitutions of men. But in the end of the chapter, he doth yet with greater boldness condemn all Ethelothreskias, that is to say all feigned worshippings, which men devise to themselves, or receive of other, & whatsoe●er precepts they dare of themselves give concerning the worshipping of god. We have therefore, that all those ordinances are wicked, in observing whereof the worshipping of God is feigned to be. As for the places in the Galatians wherewith he earnestly affirmeth the consciences, which ought to be ruled of God only, ought not to be entangled with snares, they are open enough, specially in the .v. Chap. Therefore let it be sufficient to have but noted them.  
But because the whole matter shall better be made open by examples, before that we go any further, it is good also to apply this doctrine to our own times. We say that the constitutions which they call Ecclesiastical, wherewith the Pope and his do burden the church, are pernicious & wicked: our adversaries defend that they be holy & available to salvation. There be two kinds of them: for some concern Ceremonies & rites, other some pertain more to discipline. Is there than a just cause to move us to impugn them both? Truly a juster than we would. first do not the authors themselves clearly define, that the very worshipping of God is contained in them? To what purpose do they apply their Ceremonies, but that God should be worshipped by them? And that cometh to pass not by the only error of the ignorant multitude, but by their allowance that have the place of teaching. I do not touch the gross abominations, wherewith they have gone about to overthrow all godliness. But it should not be imagined among them to be so heinous an offence, to have failed in any of the least petty traditions, unless they did make the worshipping of god subject to their feigned devices. What do we then offend, if at this day we can not bear that, which Paul taught to be intolerable, that the lawful order of the worshipping of God should be reduced to the will of men: specially when they command men to worship according to the elements of this world, which Paul testifieth to be against Christ? 
Col. two. xx. 〈◊〉. u.i.  Again it is not unknown, with how precise necessity they bind consciences to keep whatsoever they command. Here when we cry out to the contrary, we have all one cause with Paul, which in no wise suffereth faithful consciences to be brought into bondage of men.  
Moreover this worst of all is added, that when religion hath once begun to be defined with such vain inventions, there ever followeth after that perverseness an other abominable frowardness, whereof Christ reproached the Pharisees that the commandment of God is made void for the traditions of men. I will not use mine own words in fight against our lawmakers at these days. Let them have the victory, if they can by any mean purge themselves from this accusation of Christ. But how should they excuse them, when among them it is thought infinitely more heinous, to have omitted auricular confession when the time of year cometh about, than to have continued a most wicked life a whole year together: to have infected their tongue with a little tasting of flesh on a Friday, than to have defiled their body with whoredom all the days of the week? to have put their hand to an honest work upon a day consecrated to I wot not what petty Saints, than to have continually exercised their members in most wicked offences? for a Priest ●o be coupled with one lawful marriage, than to be entangled with a thousand adulteries? not to have performed a vowed pilgrimage, than to break faith in all promises? not to have wasted somewhat upon monstrous & no less superfluous & unprofitable excessive gorgeousness of temples, than to ha●e failed to help the extreme necessities of the poor? to have passed by an id●e without honour, than to have despitefully entreated all kinds of men? not 〈◊〉 have mumbled up at certain hours a great number of words without understanding, than never to have conceived a true prayer in their heart? What is to make voide the commandment of God for the traditions of men, if this be not: when commending the keeping of God's commandments but coldly & as it were lightly by the way, they do no less earnestly and busily exact the obeying of their own, than if they contained in them the whole pith of godliness▪ when revenging the transgressing of God's law, with light penalties of satisfactions, they punish the very lest offence of one of their own decrees with no less pain than with prisonment, banishment, fire or sword? Being not so sharp and hard to entreat against the despisers of God, they persecute the despisers of themselves with unappeasable hatred to the extremity: & do so instruct all those, whoes simplicity they hold captive, that they would with more contented mind se the whole law of God overthrown, than one small title (as they call it) in the commandments of the church to be broken. first in this point is grievous offence committed, that for small matters, and such as (if it should be tried by God's judgement) are at liberty, one man despiseth, judgeth and casteth away an other. But now, as though that were not evil enough, 
Ga. iiii. ix  those trifling elements of the world (as Paul calleth them in his writing to the Galatians) are weighed of more value than the heavenvly Oracles of God. And he that is in a manner acquitted in adultery, is judged in meat: he that hath leave to use a harlot, is forbidden to have a wife. This profit verily is gotten by that transgressing obedience, which is so much turned from God as it declineth to men.  
There be also other two not slender faults, which we disallow in the same ordinances. First, because they prescribe for the most part unprofitable, & sometime also fond observations: then, because godly consciences are oppressed with the infinite multitude of them, & being rolled back into a certain jewishness, they so cleave to shadows, that they can not attain to Christ. Whereas I call them fond & unprofitable, I know that that will not seem credible to the wisdom of the flesh, which so well liketh them, 
Colos. two. xxiii.  that it thinketh the church to be utterly deformed when they be taken away. But this is it that Paul writeth of, to have a resemblance of wisdom in counterfeit, worshipping, in humility, and in this that they think that with their sharpness they be able to tame their flesh. This is truly a most wholesome admonition, such as ought never to slip away from us. men's traditions (sayeth he) do deceive under the show of wisdom. whence have they this colour? because they are feigned of men, therefore the wit of man doth therein acknowe his own, and acknowing it doth more gladly embrace it, than any thing were it never so good, that less agreed with his vanity. Again, they have hereby an other commendation, because they seem to be fit introductions to humility, for that with their yoke they hold the minds of men pressed down to the ground. Last of all, because they seem to tend to this end to restrain the daintiness of the flesh, & to subdue it with rigour of abstinence, therefore they are thought to be wisely devised. But what saith Paul to these things? doth he not shake of those visors, lest the simple should be deceived with false pretence? Because he judged this enough for confutation of them, that he had said that they were the inventions of men, he passeth over all these things without confutation, as though he esteemed them for nothing. Yea, because he knew that all feigned worshippings in the church were condemned, and are so much more suspicious to the faithful as they more delight the wit of man: because he knew that that feigned image of outward humility doth so much differ from true humility, as it might easily be discerned: finally because he knew that that childish introduction was no more esteemed than an exercise of the body: therefore he willed that the very same things should be to the faithful in stead of a confutation of men's traditions, by favour of which they were commended among the ignorant.  
So at this day not only the unlearned common people, but every man as he is most puffed up with worldly wisdom, so is he most marvelously delighted with beholding of Ceremonies. But hypocrites and foolish women think that there can be nothing devised more glorious nor better. But they which do more deeply search, & more truly weigh according to the rule of godliness, of what value so many & such Ceremonies are, do understand, first that they are trifles, because they have no profit: then, that they are deceits, because they do with vain pomp beguile the eyes of the beholders. I speak of those Ceremonies, under which the Romish masters will that there be great mysteries: but we find them by experience to be nothing else but mere mockeries. And it is no marvel that the authors of them have fallen so far as to mock both themselves and other with trifling follies: because they partly took their exemplar out of the dotages of the Gentiles, and partly after the manner of apes did undiscreetly counterfeit the old usages of the law of Moses, which no more pertained to us than the Sacrifices of beasts and such other things. Truly although there were none other argument, yet no man that hath his sound wit will look for any goodness of a heap so ill patched together. And the thing itself plainly showeth, that many Ceremonies have no other use but to amaze the people rather than to teach them. So in these new found Canons, that do rather pervert than preserve discipline, the hypocrites repose great importance: but if a man do better look into them, he shall find that they are nothing else but a shadowish and vanishing show of discipline.  
But now (to come to the other point) who doth not see that traditions with heaping one upon an other, are overgrown into so great a number, that the Christian church may in no wise bear them? Hereby it is come to pass, that in Ceremonies there appeareth I wot not what jewishness, and the other observations bring a grievous butchery to Christian souls. 
Ad jan. Episto. cxix.  Augustine complained that in his time, the commandments of God neglected, all things were full of so many presumptions, that he was more grievously rebuked that in his utas had touched the ground with bare foot, than he that had buried his wit with drunkenness. He complained that the church, which the mercy of God willed to be free, was so burdened, that the state of the jews was much more tolerable. If that holy man had happened to live in our age, with what complaints would he have bewailed the bondage that now is? For both the number is ten times greater, & every small tittle is a hundred times more rigerously looked unto, than at that tyme. So is wont to be done: when these perverse lawmakers have gotten the dominion, they make no end of bidding and forbidding, till they come to extreme peevishness. Which thing Paul hath also very well declared in these words: If ye be dead to the world, 
Coloss. two. xx.  why are ye holden as though ye were living, with traditions, as eat not, taste not, handle not? For where as the Greek word aptesthai, signifieth both to eat and to touch, doubtless in this place it is taken in the first of these two significations, lest there should be a superfluous repetition. Therefore he doth here excellently well describe the proceedings of the false Apostles. They begin at superstition, so that they do not only forbid to eat, but also even slenderly to chaw: when they have obtained this, they then also forbidden to taste. When this is also granted them, they reckon it not lawful so much as to touch with a finger.  
This tyranny in the ordinances of men we do at this day worthily blame, by which it is come to pass that poor consciences are marvelously tormented with innumerable decrees & immeasurable exacting of keeping them. Of canons pertaining to discipline we have spoken in an other place. Of the Ceremonies what shall I say, by which it is brought about that, Christ being half buried, we are returned to jewish figures? Our Lord Christ (saith Augustine) hath bound together the fellowship of the new people, 
Episto. Cxviii. ad januar.  with Sacraments very few in number, most excellent in signification, most easy in observing. How far the multitude & diversity of usages wherewith at this day we see the church to be entangled, doth differ from this simplicity, it can not be sufficiently declared. I know with what crafty shift some subtle men do excuse this perverseness. They say that among us there are many as rude as they were in the people of Israel: that such introduction was ordained for their sakes, which although the stronger may well want, yet they ought not to neglect it, forasmuch as they see it to be profitable for the weak brethren. I answer, that we are not ignorant, what we own to the weakness of our brethren: but on the other side we take exception and say, that this is not the way whereby the weak may be provided for, that they should be overwhelmed with great heaps of Ceremonies. The Lord did not in vain put this difference between us and the old people, that his will was to instruct them like children with signs & figures, but us more simply without such outward furniture. As (saith Paul) a child is ruled of his schoolmaster, 
Gal. iiii. i.  and kept under custody, according to the capacity of his age: so the jews are kept under the law. But we are like unto full grown men, which being set at liberty from tutorshyp and government, have no more need of childish introductions. Truly the Lord did foresee what manner of common people there should be in his church, and how they should be ruled. Yet he did in this manner as we have said, make difference between us and the jews. Therefore it is a foolish way, if we will provide for the ignorant, in raising up jewishenesse which is abrogate by Christ: Christ also touched in his own words this difference of the old and new people, when he said to the woman of Samaria, that the time was come wherein the true worshippers should worship God in Spirit and truth. This verily had always been done: but the new worshippers differed from the old in this point, that under Moses the spiritual worshipping of God was shadowed and in a manner entangled with many Ceremonies, which being abolished, he is now more simply worshipped. Therefore they that confound this difference, do overthrow the order institute and established by Christ. Shall there then (wilt thou say) no Ceremonies be given to the ruder sort to help their unskilfulness? I say not so: for I verily think that this kind of help is profitable for them. I do here travail only that such a mean may be used, as may brightly set out Christ, and not darken him. Therefore there are given us of God few Ceremonies, & those not laboursome, that they should show Christ being present. The jews had more given them, that they should be images of him being absent. Absent I say he was, not in power, but in manner of signifying. Therefore, that mean may be kept, it is necessary to keep that fewness in number, easiness in observing, and dignity in signifying, which also consists in clearness. What need I to say that this hath not been done? For the thing itself is in all men's eyes.  
Here I omit with how pernicious opinions men's minds are filled, in thinking that they be sacrifices, wherewith oblation is rightly made to God, whereby sins are cleansed, whereby righteousness & salvation is obtained. They will deny that good things are corrupted with such foreign errors: forasmuch as in this behalf a man may no less offend in the very works also commanded of God. But this hath more heinousness, that so much honour is given to works rashly feigned by the will of man, that they are thought to be things deserving eternal life. For the works commanded of God have reward therefore, because that lawmaker himself in respect of obedience accepteth them. Therefore they receive not their value of their own worthiness, or of their own deserving, but because God so much esteemeth our obedience toward him. I speak here of that perfection of works which is commanded of God, and is not performed of men. For therefore the very works of the law which we do, have no thank but of the free goodness of God, because in them our obedience is weak & lame. But because we do not here dispute, of what value works are without Christ, therefore let us pass over the question. I come back again to that which properly belongeth to this present argument, 
Hier. seven. xxii. Esa. lv. two &. xxix. xiii  that whatsoever commendation works have in them, they have it in respect of the obedience, which only the Lord doth look upon, as he testifieth by the Prophet: I gave not commandment of sacrifices & burnt offerings, but only that ye should with hearing, hear my voice. But of feigned works he speaketh in an other place, saying: Ye weigh your silver & not in bred, Again, they worship me in vain with the precepts of men. 
Mat. xv. ix.  This therefore they can by no ways excuse, that they suffer the silly people to seek in those outward trifles the righteousness whereby they may stand against God, & uphold themselves before the heavenly judgment seat. Moreover, is not this a fault worthy to be inveighed against, that they show forth Ceremonies not understanded as it were a stage play, or a magical enchantment▪ For it is certain that all Ceremonies are corrupt and hurtful, unless men be by them directed to Christ. But the Ceremonies that are used under the papacy, are severed from doctrine, that they may the more hold men in signs without all signification. Finally (such a cunning craftsman is the belly) it appeareth that many of them have been invented by covetous sacrificing priests, to be snares to catch money. But what beginning soever they have, they are all so given forth in common for filthy gain, that we must needs cut of a great part of them, if we will bring to pass that there be not a profane market, and full of sacrilege used in the church.  
Although I seem not to teach a continual doctrine concerning the ordinances of men, because this speaking is altogether applied to our own time: yet there is nothing spoken that shall not be profitable for all times. For so oft as this superstition creepeth in, that men will worship God with their own feigned devices, whatsoever the laws be that are made to that purpose, they do by & by degenerate to those gross abuses. For the Lord threateneth not this curse to one or two ages, but to all ages of the world, that he will strike them with blindness and amazed dullness that worship him with the doctrines of men. This blinding continually maketh that they flee from no kind of absurdity,. 
Esa. xx●●. xiii.  which despising so many warnyngs of God, do wilfully wrap themselves in those deadly snares. But if, setting aside circumstances, you will have simply showed what be the men's traditions of all ages, which it is meet to be rejected of the church, and to be disallowed of all the godly, that same shallbe a sure and plain definition which we have above set: that all laws without the word of God are made by men to this end, either to prescribe a manner of worshipping God, or to bind consciences with religion, as though they gave commandment of things necessary to salvation. If to the one or both of these there be adjoined other faults; as, that with their multitude they darken the brightness of the Gospel: that they nothing edify, but be rather unprofitable and trifling occupations than true exercises of godliness: that they be laid abroad to filthiness and unhonest game: that they be to hard to be kept: that they be defiled with evil superstitions: these shall be helyes that we may the more easily find how much evil is in them.  
I hear what they answer for themselves, that their traditions are not of themselves, but of God. For, they say that the church is governed of the Holy ghost, that it can not err: and that the authority thereof remaineth with them. When this is obtained, it therewithal followeth, that their traditions are the revelations of the Holy ghost, which can not be despised but wickedly and with the contempt of God. And that they should not seem to have attempted any thing without great authority, they will have it believed that a great part of their observations came from the Apostles: and they affirm that by one example is sufficiently declared what the Apostles did in other things, 
Acts. xu.xx. &. xxix.  when being assembled in one Council, they did by the decree of the Council command the Gentiles to abstain from things offered to idols, from blood and strangled. We have already in an other place declared, how falsely for boasting of themselves they lyingly usurp the title of the church. So much as concerning this present cause: if, plucking away all visors and deceitful colours, we truly look upon that which we ought principally to care for, and which chiefly is for our behoof, that is, what manner of church Christ will have, that we may fashion and frame ourselves to the rule thereof: it shall easily be evident unto us, that it is not the church, which passing the bounds of the word of God, doth outrage and run as riot in making of new laws. For doth not that law which was once prescribed to the church, 
Deut. ●●●. xxxii. Pro. xx●. vi.  remain eternal? What I command thee, that thou shalt keep that thou mayst do it. Thou shalt not add any thing, nor take any thing from it. And in an other place: Add not to the word of the Lord, nor minish any thing: lest he peradventure reprove thee, and thou be found a liar. Scythe they can not deny that this was spoken to the church, what do they else but report the stubborness of that church, which they boast to have been so bold as after such prohibitions nevertheless to add & mingle of her own with the doctrine of God? But God forbid that we should assent to their lies, whereby they burden the church with so great a slander: but let us understand, that the name of the church is falsely pretended, so oft as this lust of men's rashness is spoken of, which can not hold itself within the prescribed bounds of God, but that it wyldly rangeth and runneth out into her own inventions. There is nothing entangled, nothing dark, nothing doubtful in these words, in which the whole church is forbidden to add to the word of God, or to take any thing from it, when the worshipping of God, and precepts concerning salvation, are entreated of. But this (say they) was spoken of the law only, after which followed the prophecies and the whole ministration of the Gospel. I grant in deed: and I add also, which are rather fulfillyng of the law, than additions or diminyshynges. But if the Lord suffered nothing to be added to or taken from the ministery of Moses, which was (as I may so term it) dark by reason of many doubtful enwrappyngs, till by his servants the Prophets, and at length by his beloved Son, he ministered a clearer doctrine: why should we not think it much more severely forbidden us, that we should add nothing to the law, the Prophets, the Psalms, and the Gospel? The Lord is not gone out of kind from himself, which hath long ago declared, that he is with nothing so highly offended, as when he is worshipped with the inventions of men? Whereof came those notable sayings in the Prophets, which ought to have continually sounded in our ears: I spoke no words to your fathers, 
Hier. seven, xxii:  in the day that I brought them out of Egypt, concerning sacrifice and burnt offering. But this word I commanded them, saying: With hearing hear my voice: and I will be your God, 
Hier: xi. i: Samu. xv. xxii.  and you shallbe my people, and ye shall walk in all the way that I shall command you. Again, I have with protesting protested unto your fathers, Hear my voice. And other like sayings: but this is notable above the rest. Will God have burnt offerings and sacrifices, and not rather that his voice be obeyed? For obedience is better than sacrifice, and to hearken is better than to offer the sat of rams. For, to resist is as the sin of soothsayeng: and not to obey is as the wickedness of Idolatry. Therefore whatsoever inventions of men are in this behalf defended with the authority of the church, forasmuch as the same can not be excused from the crime of ungodliness, it is easy to prove that it is falsely imputed to the church.  
After this sort we freely inveigh against this tyranny of men's traditions, which is proudly thrust in among us, under the title of the church. For neither do we scorn the church (as our adversaries, to bring us in hatred, do unjustly lie upon us) but we give unto her the praise of obedience, than which she knoweth no greater praise. They rather are very sore wrongdoers to the church, which make her obstinate against her Lord, while they fain that she hath proceeded further than she lawfully might do by the word of God: though I speak nothing how it is a notable shamelessness joined with as great malice, continually to cry out of the authority of the church, and in the mean time dissemblyngly to hide both what is commanded her by the Lord, and what obedience she oweth to the commandment of the Lord. But if we have a mind, as it is meet we should have, to agree with the church, this pertaineth rather to the purpose, to have an eye unto and remember what is commanded by the Lord both to us and the church, that we should with one agreement obey him. For there is no doubt but we shall very well agree with the church, if we do in all things show ourselves obedient to the Lord. But now to father upon the Apostles, the original of the traditions wherewith the church hath been hitherto oppressed, was a point of mere deceit: forasmuch as the doctrine of the Apostles travaileth wholly to this end, that consciences should not be butdened with new observations, nor the worshipping of God be defiled with our inventions. Moreover if there be any faithfulness in histories and ancient monuments, the Apostles not only never knew, but also never heard of this that they attribute unto them. Neither let them prate, that the most part of their decrees were received in use and in men's behaviours, which never were put in writing: even those things forsooth, which, while Christ was yet living, they could not understand, after his ascending they learned by the revelation of the Holy ghost. Of the exposition of that place we have else where already seen. So much as is sufficient for this present cause: truly they make themselves worthy to be laughed at, while they feign that those great mysteries, which so long time were unknown to the Apostles, were partly observations either jewish or Gentile (of which all the one sort had been long before published among the jews, and all the other sort among the Gentiles) and partly foolish gesturynges and vain petty Ceremonies, which foolish sacrificing priests, that can neither skill of swimming nor of letters, use to do very trimly: yea such as children and fools do so aptly counterfeit that it may sent that there be no fit ministers of such holy mysteries. If there were no histories at all: yet men that have their sound wit might consider by the thing itself, that so great a heap of Ceremonies and observations did not suddenly burst into the church, but by little & little crept in. For when those holier Bishops, which were next in time to the Apostles, had ordained some things that belonged to order and discipline, afterward there followed men, some after other, no discrete enough, and to curious and greedy: of which the later that every one was, so he more strived with his predecessors in foolish envious counterfeiting, not to give place in inventing of new things. And because there was peril lest their devices would shortly grow out of use, by which they coveted to get praise among their posterity, they were much more rigorous in exact calling upon the keeping of them. This wrongful zeal hath bred us a great part of these Ceremonies which they set out unto us for apostolic. And this also the histories do testify.  
Lest in making a register of them we should be to tedious, we will be content with one example. In the ministering of the lords supper, there was in the Apostles time great simplicity. The next successors, to garnish the dignity of the mystery, added somewhat that was not to be disallowed. But afterward there came those foolish counterfaiters, which with now and then patching of pieces together, have made us this apparel of the priest which we see in the Mass, those ornaments of the altar, those gesturynges, and the whole furniture of unprofitable things. But they object, that this in old time was the persuasion, that those things which were with one consent done in the universal church, came from the Apostles themselves, whereof they cite Augustine for witness. But I will bring a solution from no other where than out of the words of Augustine himself. Those things (saith he) that are kept in the whole world, 
Episto. cxviii.  we may understand to have been ordained either of the Apostles themselves, or of the general councils, whoes authority is most healthful in the church: as, that the lords passion, and resurrection, and his ascending into heaven, and the coming of the Holy ghost, are celebrate with yearly solemnity: and whatsoever like thing be found, that is kept of the whole church, which way soever it be spread abroad. When he reckoneth up so few examples, who doth not see that he meant to impute to authors worthy of credit and reverence, the observations that then were used, even none but those simple, rare, and sober ones, with which it was profitable that the order of the church should be kept together? But how far doth this differ from that which the romish masters would enforce men to grant, that there is no petty Ceremony among them that ought not to be judged apostolic.  
That I be not to long, I will bring forth only one example. If any man ask them, whence they have their Holy water: they by and by answer, from the Apostles. As though the histories do not attribute this invention to I wot not what Bishop of Rome, which truly, if he had called the Apostles to counsel, would never have defiled Baptism with a strange and unfit sign. Albe it I do not think it like to be true, that the beginning of that hallowing is so old as it is there written. 
Episto. cxviii. ad ●anu.  For, that which Augustine sayeth, that certain churches in his time did shun that solemn following of Christ's example in washing of feet, lest that usage should seem to pertain to Baptism, secretly showeth that there was then no kind of washing that had any likeness with Baptism. Whatsoever it be, I will not grant that this proceeded from an apostolic Spirit, that Baptism, when it is with a daily sign brought into remembrance, should after a certain manner be repeated. And I pass not upon this, that the self same Augustine in an other place ascribeth other things also to the Apostles. For sith he hath nothing but conjectures, judgement ought not upon them to be given of so great a matter. Finally admit that we grant them also, that those things which he rehearseth came from the time of the Apostles. Yet there is great difference between instituting some exercise of Godliness, which the Faithful with a free conscience may use, or if the use of it shall not be profitable for them, they may forbear it: and making a law that may snare consciences with bondage. But now, from what author soever they proceeded, sith we see that they are slidden into so great abuse, nothing withstandeth, but that we may without offence of him abolish them: forasmuch as they were never so commended, that they must be perpetually immovable,  
Neither doth it much help them, that to excuse their tyranny they pretend the example of the Apostles. The Apostles (say they) and the elders of the first church, made a decree beside the commandment of Christ, wherein they commanded all the Gentiles to abstain from things offered to idols, from strangled, and from blood. If that was lawful for them, why is it not also lawful for their successors, to follow the same so oft as occasion so requireth? I would to God, they did both in all other things and in this thing follow them. For I deny that the Apostles did there institute or decree any new thing, which is easy to be proved by a strong reason. For whereas Peter in that Council pronounceth, that God is tempted, if a yoke be laid upon the necks of the disciples: he doth himself overthrow his own sentence, if he afterward consent to have any yoke laid upon them. But there is a yoke laid, if the Apostles do decree of their own authority that the Gentiles should be forbidden, that they should not touch things offered to idols, blood, & strangled. In deed there yet remaineth a doubt, for that they do nevertheless seem to forbid. But this doubt shall easily be dissolved, if a man do more nearly consider the meaning of the decree itself: in the order and effect whereof the chief point is, that to the Gentiles their liberty is to be left, and that they ought not to be troubled, nor accumbered about the observations of the law. hitherto it very well maketh of our side. But the exception that immediately followeth, neither is any new law made by the Apostles, but the divine and eternal commandment of God, that charity ought not to be broken, nor doth diminish one title of that liberty: but only admonisheth the Gentiles, how they should temper themselves to their brethren, that they abuse not their liberty to the offence of them. Let this therefore be the second point, that the Gentiles should use a harmless liberty, and without offence of their brethren. But yet they prescribe some certain thing: that is, they teach and appoint, so far as was expedient for the time, by what things they might run into the offence of their brethren, that they might beware of those things: but they add no new thing of their own to the eternal law of God, which forbiddeth the offending of brethren.  
Like as if the faithful Pastors which govern churches not yet well reform, should command all their people, that till the weak with whom they live do grow stronger, they should not openly eat flesh on Friday, or openly labour upon holy days, or any such thing. For although these things, setting superstition aside, are by themselves indifferent: yet when there is added offence of brethren, they can not be done without a fault. But the times are such, that the faithful can not show such a sight to the weak brethren, but that they shall sore wound their consciences. Who, but a caviller, will say that so they make a new law, whereas it is certain that they do only prevent offences, which are expressly enough forbidden of the Lord? And no more can it be said of the Apostles, whoes purpose was nothing else, but in ta●yng away the matter of offences, to call upon the law of God concerning the avoiding of offence: as if they had said: It is the Lords commandment that ye offend not a weak brother. Ye can not eat things offered to images, strangled and blood, but that the weak brethren shall be offended. Therefore we command you in the word of the Lord; that ye eat not with offence. And that the Apostles had respect to the same thing, Paul himself is a very good witness, which writeth thus, verily none otherwise than according to the meaning of the Council: Concerning meats that are offered to Idols, we know that the Idol is nothing. But some with conscience of the Idol, do eat it as offered to Idols, and their conscience, forasmuch as it is weak, is defiled. 
i Corin. xiii. ●  See that your liberty be not made an offence to the weak. He that shall have well weighed these things, shall not afterward be deceived with such a false colour as they make, that pretend the Apostles for defence on their tyranny, as though the Apostles had begun with their decree to break the liberty of the church. But, that they may not be able to escape, but be driven even with their own confession to allow this solution, let them answer me, by what right they were so bold to abrogate the same decree. Because there was no more peril of those offences and dissensions, which the Apostles meant to provide for, and they know that the law was to be weighed by the end thereof. Forasmuch as therefore this law was made in respect of charity, there is nothing prescribed in it, but so much as pertaineth to charity. When they confess that the transgressing of this law is nothing but a breaking of charity, do they not therewithal acknowledge, that it is not a forged addition to the law of God, but a natural and simple appliance to the times and manners whereunto it was directed?  
But although such laws be a hundred times unjust and injurious unto us, yet they affirm that they must be heard without exception: for they say that this is not here intended, that we should consent to errors, but only that being subjects we should bear the hard commandments of our governors, which it is not our parts to refuse. But here also the Lord very well resisteth them with the truth of his word, and delivereth us out of such bondage into the liberty, which he hath purchased for us with his holy blood, the benefit whereof he hath more than ones confirmed with his word. For that is not here only intended (as they maliciously feign) that we should suffer some grievous oppression in our body, but that our consciences being spoiled of their liberty that is of the benefit of the blood of Christ, should be servilely tormented. Howbeit let us pass over this also, as though it made little to the matter. But of how great importance do we think it is, that the lords kingdom is taken away from him, which he claimeth to himself with so great severity? But it is taken away so oft as he is worshipped with the laws of men's inventions, whereas he will be holden for the only lawmaker of his own worship. And lest any man should think it to be a matter of nothing, let us hear how much the Lord esteemeth it. Because (saith he) this people hath feared me with the commandment & doctrine of men: behold I will astonish them with a great & wondrous miracle. 
Esa. xxix. xiii.  For wisdom shall perish from the wise men thereof, & understanding shall departed from the elders. In an other place, 
Mat. xv. ix.  They worship me in vain teaching doctrines, the commandments of men. And truly whereas the children of Israel defiled themselves with many idolatries, the cause of all that evil is ascribed to this unclean mixture, that transgressing the commandments of God, they have forged new worshippings. And therefore the holy History rehearseth that the new strangers that had been transplanted by the king of Babylon to inhabit Samaria, were torn in pieces and consumed of wild beasts, because they knew not the judgements or statutes of the God of that land. Although they had nothing offended in the Ceremonies, yet God would not have allowed a vain pomp: but in the mean time he cess not to take vengeance of the defile of his worship, for that men did thrust in devices strange from his word. Whereupon it is afterward said, that they being made afraid with that punishment, received the Ceremonies prescribed in the law: but because they did not yet purely worship the true God, it is twice repeated that they did fear him and did not fear him. Whereupon we gather, that the part of reverence which is given to him, consists in this, while in worshipping him we simply follow what he commandeth with mingling none of our own inventions. And therefore the godly kings are oftentimes praised, 
two. Ki. xxiii  because they did according to all the commandments, and declined not to the right hand nor to the left. I go yet further: although in some feigned worshipping there do not openly appear ungodliness, yet it is severely condemned of the Holy ghost, so so●e as men depart from the commandment of God. 
two. King. xvi.x.  The Altar of Achaz, the pattern whereof was brought out of Samaria, might have seemed to increase the garnishment of the temple, whereas his devise was to offer Sacrifices thereupon to God only, which he should do more honourably than upon the first & old Altar: yet we see how the Spirit detesteth the boldness, for none other cause but for that the inventions of men in the worshipping of God are unclean corruptions. And how much more clearly the will of God is opened unto us, so much the less excusable is our frowardness to attempt any thing. And therefore worthily with this circumstance the crime of Manasses is enforced, 
two. Ki. xxi. iii.  for that he bilded a new altar in jerusalem, of which God had pronounced I will there set my name, because the authority of God is now as it were of set purpose refused.  
Many do marvel why God so sharply threateneth that he will do things to be wondered at to the people of whom he was worshipped with the commandments of men, & pronounceth that he is worshipped in vain with the precepts of men. But if they considered, what it is in the cause of religion, that is to say of heavenvly wisdom, to hung upon the only mouth of God, they would therewithal se, that it is no slender reason why God so abhorreth such perverse services, that are done to him according to the lust of man's wit. For although they that obey such laws for the worshipping of God, have a certain show of humility in this their obedience, yet they are not humble before God, to whom they prescribe the same laws which they themselves do keep. This is the reason why Paul willeth us so diligently to beware, that we be not deceived by the traditions of men & that which he calleth ethelothreskian that is, 
Colos. ●i. iiii.  Wilworship invented of men beside the doctrine of God. This is verily true. both our own wisdom, & all men's wisdom must be foolish unto us, that we may suffer him alone to be wise. Which way they keep not which do study with petty observations feigned by the will of men to commend themselves unto him, & do thrust unto him as it were against his will a transgressing obedience toward him, which is in deed given to men. As it hath been done both in many ages heretofore, and in the time within our own remembrance, and is also at this day done in those places where the authority of the creature is more esteemed than of the creator: where religion (if yet the same be worthy to be called religion) 〈◊〉 defiled with more and more unsavoury superstitions, than ever was any Paynime wickedness. For what could the wit of men breed but all things carnal and foolish and such as truly resemble their authors?  
Whereas also the patrons of superstitions allege, that Samuel Sacrificed in Ramatha, 
i. Samu. seven. xvii.  and although the same was done beside the law, yet it pleased God: the solution is easy, that it was not a certain second altar to set against the one only altar: but because the place was not yet appointed for the ark of covenant, he appointed the town where he dwelled for Sacrifices, as the most convenient place. Truly the mind of the holy Prophet was not to make any innovation in holy things, whereas God had so straightly forbidden any thing to be added or minished. As for the example of Menoha, I say that it was an extraordinary and singular case. 
〈◊〉. xiii. nineteen.  He being a private man offered sacrifice to God & not without the allowance of God: verily because he enterprised it not of a rash motion of his own mind, but by a heavenly instinction. But how much the Lord abhorreth those things that men devise of themselves to worship him withal, an other not inferior to Gedeon is a notable example, 
jud. viii. xxvii.  who's Ephod turned to destruction not only to him and his family, but to the whole people. Finally every new found invention, wherewith men covet to worship God, is nothing else but a defiling of true holiness.  
Why then (say they) did Christ will that those intolerable burdens should be borne, 
Mat xxiii iii. &. xvi. vi.  which the Scribes and Pharisees bound upon men? But why in an other place did the same Christ will that men should beware of the leaven of the Pharisees: calling leaven (as Matthew the Evangelist expoundeth it) all their own doctrine that they mingled with the pureness of the word of God? What would we have more plain, than that we be commanded to flee and beware of all their doctrine? Whereby it is made most certain unto us, that in the other place also the Lord willed not, that the consciences of his should be vexed with the Pharisees own traditions. And the very words, if they be not wrested, sound of no such thing. For the Lord purposing there to enuey sharply against the manners of the Pharisees, did first simply instruct them that heard him, that although they saw nothing in their life meet for them to follow, yet they should not cease to do those things which they taught in words, while they sat in the chair of Moses, that is, to declare the law. Therefore he meant nothing else but to provide that the common people should not with the evil examples of the teachers be brought to despise the doctrine. But forasmuch as many are nothing at all moved with reasons, but alway require authority, I will allege Augustine's words, in which the very same thing is spoken. The Lords sheepfold hath governors, some faithful, 
In joh. ●●act. xl●●●.  and some hirelings. The governors that are faithful, are true Pastors: but hear ye, that the hireliges also are necessary: for many in the church following earthly profits, do preach Christ, and by them the voice of Christ is heard: and the sheep do follow, not a hireling, but the Pastor by the means of a hireling. Hear ye that hirelings are showed by the Lord himself. The Scribes (saith he) & the Pharisees sit in the chair of Moses. Do ye those things that they say, but do not those things that they do. What other thing said he, but hear the voice of the Pastor by the hirelings? For in sitting in the chair they teach the law of God: therefore God teacheth by them. But if they will teach their own hear it not, do it not. This saith Augustine.  
But whereas many unskilful men, when they hear that consciences are wickedly bound and God worshipped in vain with the traditions of men, do at ones blot out altogether all laws whereby the order of the church is set in Frame: therefore it is convenient also to meet with their error: verily in this point it is easy to be deceived, because at the first sight it doth not by and by appear what difference is between the one sort and the other. But I will so plainly in few words set out the whole matter, that the likeness may deceive no man. First let us hold this, that if we see in every fellowship of men some policy to be necessary, that may serve to nourish common peace and to retain concord: if we see that in the doing of things there is always some orderly form, which is behoveful for public honesty and for very humanity not to be refused: the same ought chiefly to be observed in churches, which are both best maintained by a well framed disposition of all things, and without agreement are no churches at al. Therefore if we will have the safety of the church well provided for, we must altogether diligently procure that which Paul commandeth, that all things be done comlily and according to order. But forasmuch as there is so great diversity in the manners of men, 
i Corin. xiiii. xl.  so great variety in minds, so great disagreement in judgements and wits: neither is there any policy steadfast enough, unless it be established by certain laws, nor any orderly usage can be observed without a certain appointed form. Therefore we are so far of from condemning the laws that are profitable to this purpose, that we affirm that when those be taken away, churches are dissolved from their sinews, and utterly deformed and scattered abroad. For this which Paul requireth, that all things be done decently and in order, can not be had, unless the order itself and comeliness be established, with observations adjoined as with certain bonds. But this only thing is always to be excepted in those observations, that they be not either believed to be necessary to salvation, and so bind consciences with religion, or be applied to the worshipping of God, and so godliness be reposed in them.  
We have therefore a very good and most faithful mark, which putteth difference between those wicked ordinances, by which we have said the true religion is darkened and consciences subverted, & the lawful observations of the church: if we remember that the lawful observations tend always to one of these two things or to both together, that in the holy assembly of the faithful all things be done comely and with such dignity as beseemeth: and that the very common fellowship of men should be kept in order as it were by certain bonds of humanity & moderation. For when it is once understood that the law is made for public honesties sake, the superstition is now taken away, into which they fall that measure the worshipping of God by the inventions of men. Again when it is known that it pertaineth to common use, them that false opinion of bond & necessity is overthrown, which did strike a great terror into consciences, when traditions were thought necessary to salvation. For herein is nothing required but that charity should with common dutiefull doing be nourished among us. But it is good yet to define more plainly, what is comprehended under that comeliness which Paul commendeth, and also what under order. The end of comeliness is, partly that when such Ceremonies are used as may procure a reverence to holy things, we may by such helps be stirred up to godliness: partly also that the modesty and gravity which ought to be seen in all honest doings may therein principally appear. In order, this is the first point, that they which govern may know the rule and law to rule well: and the people which are governed may be accustomed to obeying of God, and to right discipline: Then, that the state of the church being well framed, peace and quietness may be provided for.  
Therefore we shall not say that comeliness is, wherein shallbe nothing but vain delectation: such as we see in that playerlike apparel which the Papists use in their Ceremonies, where appeareth nothing else but an unprofitable visor of gayness, and excess without fruit. But we shall account that to be comeliness which shall so be meet for the reverence of holy mysteries, that it be a fit exercise to godliness, or at least such as shall serve to convenient garnishing for the celebrating thereof: and the same not without fruit, but that it may put the faithful in mind with how great modesty, religiousness and reverence, they ought to handle holy things. Now, that Ceremonies may be exercises of godliness, it is necessary that they lead us the straight way to Christ. Likewise we may not say that order consisteth in those trifling pomps that have nothing else than a vanishing gayness: but that it standeth in such an orderly framing as may take away all confusion, barbarousness, obstinacy, and all strives and dissensions. Of the first sort are these examples in Paul: 
i Cor. xi.xxi. &. v.  that Profane banquetings should not be mingled with the holy Supper of the Lord: that women should not come abroad, but covered: and many other which we have in common use: as this, that we pray kneeling and bare headed: that we minister the lords Sacraments not uncleanly, but with some dignity: that in the burying of the dead we use some honest show: and other things that are of the same sort. Of the other kind are the hours appointed for public prayers, 
i Corin. xiiii. xxxiiii.  Sermons, and celebrations of mysteries: at Sermons, quietness and silence, places appointed, singing together of Hymns, days prefixed for celebrating of the lords Supper, that Paul forbiddeth that women should teach in the church, and such like. But specially those things that concern discipline, as the teaching of the Catechism, the censures of the church, excommunication, fastings, & such as may be reckoned in the same number. So all the constitutions of the church, which we receive for holy and wholesome, we may refer to two chief titles: for some pertain to rites and Ceremonies, and the other to discipline and peace.  
But because here is peril, lest on the one side the false Bishops should thereby catch a pretence to excuse their wicked and tyrannous laws, and least on the other side there be some men to fearful, which admonished with the aforesaid evils do leave no place to laws be they never so holy: here it is good to protest, that I allow only those ordinances of men, which be both grounded upon the authority of God, and taken out of the Scripture, yea and altogether Gods own. Let us take for an example the kneeling which is used in time of common prayer. It is demanded, whether it be a tradition of man, which every man may lawfully refuse or neglect. I say that it is so of men, that it is also of God. It is of God, in respect that it is a part of that comeliness, the care and keeping whereof is commended unto us by the Apostle: it is of men, in respect that it specially betokeneth that which had in generalty rather been pointed to than declared. 
i Corin. xiiii. xl.  By this one example we may judge, what is to be thought of that whole kind: verily because the Lord hath in his holy Oracles both faithfully contained and clearly set fourth both the whole sum of true righteousness, and all the parts of the worshipping of his divine majesty, and whatsoever was necessary to salvation: therefore in these things he is only to be heard as our schoolmaster. But because in outward discipline and Ceremonies his will was not to prescribe each thing particularly what we ought to follow (because he foresaw this to hang upon the state of times, and did not think one form to be fit for all ages) herein we must flee to those general rules which he hath given, that thereby all those things should be tried which the necessity of the church shall require to be commanded for order and comeliness. Finally, Forasmuch as he hath therefore taught nothing expressly, because these things both are not necessary to salvation, & according to the manners of every nation and age ought diversly to be applied to the edifying of the church: therefore as the profit of the church shall require, it shallbe convenient as well to change and abrogate those that be used, as to institute new. I grant in deed, that we ought not rashly, nor oft, nor for light causes to run to innovation. But what may hurt or edify, charity shall best judge: which if we will suffer to be the governess, all shall be safe.  
Now it is the duty of Christian people, to keep such things as have been ordained according to this rule, with a free conscience and without any superstition, but yet with a godly and easy readiness to obey, not to despise them, not to pass them over with careless negligence: so far is it of, that they ought by pride & obstinacy openly to break them. What manner of liberty of conscience (wilt thou say) may there be in so great observation and wareness? Yea, it shall stand excellently well when we shall consider, that they are not steadfast and perpetual stayed laws, whereunto we be bound, but outward rudementes for the weakness of men: which although we do not all need, yet we do all use them, because we are mutually one bound to an other, to nourish charity among us. This we may recknowlege in the examples above rehearsed. What? Doth religion stand in a woman's veil, that it is not lawful to go out of doors with her head uncovered? Is that holy decree of his concerning silence, such as can not be broken without most heinous offence? Is there any mystery in kneeling, or in burying of a dead carcase, that may not be omitted without sin? No. For if a woman need, for the helping of her neighbour, to make such haste as may not suffer her to cover her head, she offendeth not if she run thither with her head uncovered. And it may sometime befall that it may be no less convenient for her to speak, than at an other time to hold her peace. And there is no cause to the contrary, but that he which by reason of disease can not bow his knees may pray standing. Finally, it is better to bury a dead man speedily in time, than when they lack a winding sheet, or when there be not men present to convey him, to tarry till he rot unburied. But nevertheless in these things there is somewhat which the manner and ordinances of the country, and finally very natural honesty and the rule of modesty appointeth to be done or avoided: wherein if a man serve any thing from them, by unwarenesse, or forgetfulness, there is no crime committed: but if upon contempt, such stubbornness is to be disallowed. Likewise the days themselves, which they be, and the hours, and how the places be builded, and what Psalms be song upon which day, it maketh no matter. But it is meet that there be both certain days, and appointed hours, and a place fit to receive all, if there be regard had of the preservation of peace. For how great an occasion of brawlings should the confusion of these things be, if i● were lawful for every man, as he list, to change those things that belong to common state: forasmuch as it will never come to pass that one same thing shall please all men. if things be left as it were in the midst to the choice of every man? If any man do carp against us. and will herein be more wise than he ought, let him see himself by what reason he can defend his own preciseness to the Lord, 
i Cor. xi. xvi.  As for us, this saying of Paul ought to satisfy us, that we have not an use to contend, nor the churches of God.  
Moreover it is with great diligence to be endeavoured, that no error creep in, that may corrupt or obscure this pure use. Which shallbe obtained, if all observations, whatsoever they shallbe, shall have a show of manifest profit, and if very few be received, but principally if there be adjoined a faithful doctrine of the Pastor, that may stop up the way to perverse opinions. This knowledge maketh, that in all these things every man may have his own liberty preserved, and nevertheless shall willingly charge his own liberty with a certain necessity, so far as either this comeliness that we have spoken of, or the order of Charity shall require. Secondly, that both we ourselves should without any superstition be busied in the observing of those things, and should not to precisely require them of other, so as we should think the worshipping of God to be the better for the multitude of Ceremonies: that one church should not despise an other for the diversity of discipline: last of all that setting herein no perpetual law to ourselves, we should refer the whole use and end of observations to the edification of the church, that, when it requireth we may without any offence suffer not only somewhat to be changed, but all the observations that were before in use among us to be altered. For this age is a present experience, that certain rites, which otherwise are not ungodly nor uncomely, may according to the fit occasion of the matter, be conveniently abrogate. For (such hath been the blindness and ignorance, of the former times) churches have heretofore, with so corrupt opinion and with so stiff affection, sticked in Ceremonies, that they can scarcely be sufficiently purged from monstrous superstitions, but that many Ceremonies must be taken away, which in old time were peradventure ordained not without cause, and of themselves have no notable ungodliness in them.   

The xi Chapter. Of the jurisdiction of the church, and the abuse thereof, such as is seen in the Papacy.  
NOw remaineth the third part of the power of the church, yea and the chief part in a well ordered state, which we have said to consist in jurisdiction. The whole jurisdiction of the church pertaineth to the discipline of manners▪ of which we shall entreat by and by. Forasmuch as no city, or no town can stand without Magistrate and policy: so the church of God (as I have already taught, but now I am compelled to repeat it again) needeth her certain spiritual policy: but such as is utterly severed from the civil policy, and doth so nothing hinder or minish it, that it rather doth much help and further it. Therefore this power of jurisdiction shall in a sum be nothing else but an order framed for the preservation of spiritual policy. To this end from the beginning were ordained judicial orders in churches, which might use examination of manners, correct vices, 
i Cor. xii xxi. Rom. xii. viii.  and exercise the office of the keys. This order Paul speaketh of in the Epistle to the Corinthians, when he nameth governements. Again to the Romans, when he saith: let him that ruleth, rule in carefulness. For he speaketh not to the magistrates, (for at that time there were no Christian magistrates) but to them that were joined with the Pastors for the spiritual government of the church. 
i Tim. v. xvii.  Also in the Epistle to Timothee, he maketh two sorts of Elders: some, that labour in the word: other some, that do not use the preaching of the word, and yet do rule well. By this later sort it is no doubt that he meaneth them that were appointed to look unto manners, and to the whole use of the keys. For this power, of which we now speak, hangeth wholly upon the keys which Christ gave to the church, in the xviii. Chap. of Matthew: where he commandeth, that they should be sharply admonished in the name of the whole church, that have despised private monitions: but if they go forward in their obstinacy, he teacheth that they should be put out of the fellowship of the faithful. But these monitions and corrections can not be without knowledge of the cause: therefore there needeth both some judgment and order. Wherefore unless we will make void the promise of the keys, and take utterly away excommunication, solemn monitions, and all such things whatsoever they be: we must needs give to the church some jurisdiction. Let the readers mark that that place entreateth not of the general authority of doctrine, as in the xvi Chapter of matthew, and the xxi of john: but that the power of the synagogue is for the time to come transferred to the flock of Christ. Until that day the jews had their order of governing, which Christ stablisheth in his church, and that with great penalty, so much as concerneth the pure institution of it. For so it behoved, forasmuch as otherwise the judgement of an unnoble and unregarded congregation might be despised of rash and proud men. And that it should not encumber the readers, that Christ doth in thesame words express things somewhat differing one from the other, it shallbe profitable to dissolve this doubt. There be therefore ●woo places, that speak of binding and losing. The one is in the xvi. Chapter of Matthew, where Christ, after that he had promised that he would give to Peter the keys of the kingdom of heaven, immediately addeth, that whatsoever he shall bind or loose in earth, shallbe confirmed in heaven. In which words he meaneth none other thing, than he doth by other words in john, when sending his disciples to preach, 
john. xx. xxiii. Mat. xvi. nineteen.  after that he had breathed upon them he said: whose sins ye forgive, they shallbe forgiven: & whoes ye retain, they shallbe retained in heaven. I will bring an exposition not subtle, not enforced, not wrested: but natural, flowing, and offering itself. This commandment of forgiving and retaining sins, and that promise of binding and losing made to Peter, ought to be referred to no other thing but to the ministery of the word: which when the Lord committed to the Apostles, he did therewith also arm them with this office of binding and losing. For what is the sum of the Gospel, but that we all being the bondservants of sin and of death, are loosed and made fire by the redemption that is in Christ jesus: and that they which do not receive nor acknowledge Christ their deliverer and redeemer, are damned & adjudged to everlasting bonds? When the Lord delivered this message to his Apostles, to be carried into all nations: to approve that it was his own and proceeding from himself, he honoured it with this noble testimony: and that to the singular strengthening both of the Apostles themselves, and of all those to whom it should come. It behoved that the Apostles should have a steadfast and sound certainty of their preaching, which they should not only execute with infinite labours, cares, troubles and dangers, but also at the last seal it with their blood. That they might (I say) know thesame to be not vain nor void, but full of power and force: it behoved that in so great carefulness, in so great hardness of things, and in so great dangers, they should be persuaded that they did the business of God: that when all the world withstood them and fought against them, they should know that God stood on their side: that having not Christ the author of their doctrine present by sight in earth, they should understand him to be in heaven, to confirm the truth of the doctrine which he had delivered them. It behoved again that it should also be most certainly proved by testimony to the hearers, that that doctrine of the Gospel was not the word of the Apostles, but of God himself: not a voice bred in earth, but come down from heaven. For these things, the forgiveness of sins, the promise of everlasting life, the message of salvation, can not be in the power of man. Therefore Christ hath testified, that in the preaching of the Gospel there is nothing of the Apostles, but the only ministery: that it was he himself that spoke and promised all things by their mouths as by instruments: and therefore that the forgiveness of sins which they preached, was the true promise of God: and the damnation which they pronounced, was the certain judgement of God. But this testifying is given to all ages, and remaineth in force, to certify and assure all men, that the word of the Gospel, by what man soever it be preached, is the very sentence of God, published at the sovereign judgement seat, written in the book of life, ratified, firm and fixed in heaven. Thus we see that in those places the power of the keys is nothing but the preaching of the Gospel: and that it is not so much a power as a ministery, if we have respect to men. For Christ hath not given this power properly to men, but to his own word, whereof he hath made men ministers.  
The other place which we have said to be, concerning the power of binding and losing, 
Mat. xviii xvii.  is in the xviii chapter of Matthew, where Christ saith: If any brother hear not the church, let him be to thee as a heathen man or a publican. verily I say unto you: whatsoever ye bind upon earth, shallbe bound also in heaven: whatsoever ye lose shallbe loosed. This place is not altogether like the first, but is a little otherwise to be understanded. But I do not so make them diverse, that they have not great affinity together. This first point is like in both, that either of them is a general sentence: that in both there is always all one power of binding and losing, namely by the word of God, all one commandment, all one promise. But herein they differ, that the first place peculiarly belongeth to preaching, which the Ministers of the word do execute: this later place to the discipline of Excommunication, which is committed to the church. The church bindeth, whom she excommunicateth: not that she throweth him into perpetual ruin and desperation, but because she condemneth his life and manners, and unless he repent, doth already warn him of his damnation. She looseth whom she receiveth into communion: because she doth make him as it were partaker of the unity which she hath in Christ jesus. Therefore that no man should obstinately despise the judgement of the church, or little regard that he is condemned by the consenting voices of the faithful: the Lord testifieth that such judgement of the faithful is nothing else but a publishing of his own sentence: and that whatsoever they do in earth, is confirmed in heaven. For they have the word of God, whereby they may condemn the perverse: they have the word, whereby they may receive the repentant into grace. And they can not err, nor dissent from the judgement of God: because they judge not but after the law of God, which is not an uncertain or earthly opinion, but the holy will of God, and a heavenly Oracle. Out of these two places, which I think I have both briefly and familiarly and truly expounded, those furious men without difference as they be carried with their own gidddynesse, go about to stablish sometime confession, sometime excommunication, sometime jurisdiction, sometime the power to make laws, sometime pardons. But the first place they allege to stablish the supremacy of the See of Rome: they can so well skill to fit their keys to all locks and doors, that a man may say they have practised smiths craft all their life.  
For whereas many think that those things endured but for a time, when the Magistrates were yet strangers from the profession of our religion: they are deceived in this, that they consider not, how great difference and what manner of unlikeness there is of the Ecclesiastical and civil power. For the church hath not the power of the sword to punish or restrain, no empire to command, no prison, no other pains which the Magistrate is wont to lay upon men. Again, it tendeth not to this end, that he that hath sinned should be punished against his will, but should with willing chastisement profess his repentance. Therefore there is a far divers order: because neither doth the church take to itself any thing which properly belongeth to the Magistrate, nor the magistrate can execute that which the church doth. This shallbe made plainer by an example. Is any man drunk? In a well ordered city prison shallbe his punishment. Hath he committed fornication? He shall have like, or rather greater punishment. So shall both the laws, & the magistrate, & the outward judgement be satisfied. But it may be that he shall give no signification of repentance, but rather murmur and grudge against it. Shall the church in this case do nothing? But such can not be received to the Supper, without doing wrong both to Christ and his holy institution. And reason requireth this, that he which offendeth the church with an evil example, should with solemn declaration of repentance take away the offence which he hath raised. The reason which they bring that are of contrary opinion, is to cold. Christ say they committed these doings to the church, when there was no magistrate to execute them. But it happeneth oftentimes that the magistrate is more negligent, yea sometime peradventure that himself is to be chastised, which happened to the Emperor Theodosius. There may beside this asmuch be said the the ministery of the word. Now therefore after their sentence, let Pastors cease to blame manifest wicked doings, let them cease to chide, to reprove, to rebuke: for there be Christian magistrates, which ought to correct these things with the laws and with the sword. But as the Magistrate ought by punishing, and by restraining with force, to purge the church of offences: so likewise the minister of the word for his part ought to help the magistrate that there may not so many offend. So ought their workings to be conjoined, that the one may be a help, not a hindrance to the other.  
And truly if a man more nearly weigh the words of Christ, he shall easily perceive that in these places is described a stayed state, and a perpetual order of the church, not such as endureth but for a tyme. For it is not meet that we should accuse them to the magistrate, that will not obey our monitions: which yet should be necessary if the magistrate succeeded into the office of the church. What is this promise? Shall we say that it is a promise of one or a few years? verily verily I say unto you, whatsoever ye bind in earth? Moreover Christ did here institute no new thing, but followed the custom always observed in the ancient church of his own nation: whereby he signified that the church can not want the spiritual jurisdiction, which had been from the beginning. And this hath been confirmed by the consent of all times. For when Emperors & magistrates began to profess Christ, the spiritual jurisdiction was not by and by abolished: but only so ordered, that it should diminish nothing of the civil jurisdiction, or be confounded with it. And rightfully. For the magistrate, if he be godly, will not exempt himself from the common subjection of the children of God, whereof it is not the last part to submit himself to the church, judging by the word of God: so far is it of, that he ought to take away the order of judgement. For what is more honourable (saith Ambrose) for the Emperor than to be called the son of the church? For a good Emperor is within the church, 
Episto. xxxii. ad Valent.  not above the church, Therefore they, which to honour the Magistrate do spoil the church of this power, do not only with false exposition corrupt the sentence of Christ, but also do not slenderly condemn so many holy Bishops which have been from the time of the Apostles, that they have by false pretence usurped the honour and office of the Magistrate.  
But on the other side it is good to see this, what was in old time the true use of the jurisdiction of the church, and how great abuse is crept in, that we may know what is to be abrogate, and what is to be restored of antiquity, if we will overthrow the kingdom of Antichrist, and set up the true kingdom of Christ again. First this is the mark to be shot at, that offences be prevented, and if any offence be risen up, that it may be abolished. In the use two things are to be considered: first, that this spiritual power be altogether severed from the power of the sword: then, that it be not executed by the will of one man, but by a lawful assembly. Both these things were observed in the purer church. For the holy Bishops did not exercise their power with fines, or emprisonmentes, or other civil punishments: but they used the only word of the Lord, as they ought to do. For the severest revenge, and as it were the uttermost thunderbolt of the church is Excommunication, which is not used but in necessity. But this requireth neither force nor strong hand, but is content with the power of the word of God. Finally the jurisdiction of the old church was nothing else but a declaration in practice (as I may so call it) of that which Paul teacheth concerning the spiritual power of Pastors. 
two. Cor. x. iiii.  There is (saith he) power given to us, whereby we may throw down strong holds, whereby we may make low all height that lifteth up itself against the knowledge of God, whereby we may subdue all thought, and may lead it captive into the obedience of Christ, and we have in readiness a revenge against all disobedience. As this is done by the preaching of the doctrine of Christ: so, lest the doctrine should be scorned, according to that which is taught ought they to be judged which profess themselves of the household of faith. But that can not be done, unless there be joined with the ministery a power to call them that are to be privately admonished, or to be more sharply corrected, and also a power to exclude them from the Communion of the Supper, which can not be received without profaning of so great a mystery. Therefore when in an other place he saith▪ that it belongeth not to us to judge strangers, 
i Cor. ●● xii.  he maketh the children subject to the Censures of the church, which may chastise their faults: and he secretly signifieth that there were then judicial orders in force from which none of the faithful was free.  
But such authority (as we have declared) was not in the power of one man, to do every thing according to his own will: but in the power of the assembly of the Elders, which was the same thing in the church that a Senate is in a City. 
Episto 14. e● ix. lib. two.  Cyprian, when he maketh mention by whom it was exercised in his time, useth to join the whole Clergy with the Bishop. But in an other place also he showeth, that the very clergy so governed, that in the mean time the people was not excluded from the hearing of matters. For thus he writeth: Sins the beginning of my bishopric I have determined to do nothing without the counsel of the clergy and consent of the people. But this was the common and usual manner, that the jurisdiction of the church should be exercised by a Senate of Elders: of whom (as I have said) there were two sorts: For some were ordained to teaching, & other some were only judges of manners. By little and little this institution grew out of kind from the first beginning of it: so that even in the time of Ambrose only clerks were judges in ecclesiastical judgements. 
In. v. capi. i. ad Tim.  Which thing he himself complaineth of in these words: The old synagogue (saith he) and sins that time the church hath had Elders, without whoes counsel nothing was done. Which by what negligence it is grown out of use, I know not, unless peradventure by the slothfulness or rather the pride of the teachers, while they alone would be thought to be somewhat. We see how much the holy man is displeased, that any thing of the better state is decayed, when notwithstanding they had yet continuing an order that was at the least tolerable. What then would he do if he saw these deformed ruins that show almost no sign of the old building? What bewailing would he use? first against law and right, the Bishop hath claimed to himself alone, that which was given to the whole church. For it is like as if the Consul, driving out the Senate, should take the empire upon himself alone. But as he is above the rest in honour, so in the whole assembly is more authority than in one man. Therefore it was to wicked a deed, that one man, removing the common power to himself, hath both opened an entry to tyrannous lust, and hath taken from the church that which belonged unto her, and hath suppressed and put away the assembly ordained by the Spirit of Christ.  
But (as of one evil always groweth an other) Bishops disdaining it as a thing unworthy of their care, have committed it over to other. Hereupon are created Officials to serve that room: I do not yet speak what kind of men they be, but only this I say, that they nothing differ from profane judges. And yet they still call it a spiritual jurisdiction, where men contend about nothing but earthly matters. Although there were no more evil, with what face dare they call a brawling court the judgement of the church? But there are monitions, there is excommunication. So verily they mock with God. Doth a poor man own a little money? he is cited: if he appear, he is condemned. When he is condemned, if he do not satisfy it, he is monished: after the second monition they proceed one step toward excommunication: if he appear not, he is monished to come and yield himself to judgement: if he then make delay, he is monished, and by & by excommunicate. I beseech you, what is there any thing like either to the institution of Christ, or to the ancient manner, or to an Ecclesiastical order? But there is also correction of vices. But how? verily they not only suffer but with secret allowance do after a certain manner cherish and confirm adulteries, wantonness, drunkenness and such kind of mischievous doings: and that not only in the common people, but also in the clergy themselves. Of many they call a few before them, either that they should not seem slothful in winking at them, or that they may milk out some money. I speak not of the pillages, robberies, briberies, and sacrileges that are gathered thereby, I speak not what manner of men are for the most part chosen to this office. This is enough and to much, that when the Romanists do boast that their jurisdiction is spiritual, it is easy to show that there is nothing more contrary to the order institute of Christ, and that it hath no more likeness to the ancient custom than darkness hath to light.  
Although we have not spoken all things that might be alleged for this purpose, and those things that we have spoken of are knit up in few words: yet I trust that we have so fought it out, that there is now no more cause why any man should doubt, that the spiritual power whereof the Pope with all his kingdom proudly glorieth, is wicked against God, and an unjust tyranny over his people. Under the name of spiritual power I comprehend both boldness in framing new doctrines, wherewith they have turned away the silly people from the natural pureness of the word of God, & the wicked traditions wherewith they have snared them, & also the false ecclesiastical jurisdiction which they execute by suffragans & Officials. For if we grant unto Christ a kingdom among us, it is not possible but that all this kind of dominion must immediately be overthrown and fall down. As for the power of the sword which they also give to themselves, because it is not exercised upon consciences, it pertaineth not to our present purpose to entreat of it. In which behalf yet it is also to note, that they be alway like themselves, verily nothing less than that which they would be taken for, that is to say, Pastors of the church. Neither do I blame the peculiar faults of men, but the common wickedness of the whole order, yea the very pestilence of the order: forasmuch as it is thought that the same should be maimed, unless it be gloriously set forth with wealth and proud titles. If we require the authority of Christ concerning this matter, it is no doubt but that his mind was to debar the ministers of his word from civil dominion and earthly government, 
Mat. xx. xxv. Luc. xii. xxv.  when he said, The kings of the Gentiles bear rule over them: but you shall not so. For he signifieth not only that the office of Pastor is distinct from the office of a Prince, but that they be things so severed, that they can not meet together in one man. For whereas Moses did bear both the offices together: First, that was done by a rare miracle: again, it was but for a time till things were better set in order. But when a certain form was once prescribed of God, the civil government was left unto him, and he was commanded to resign the priesthood to his brother. 
Ex. xviii. xvi.  And worthily. For it is above nature, that one man should suffice to bear both burdens. And this hath in all ages been diligently observed in the church. And there was never any of the Bishops, so long as the true form of the church endured, 
Homil. de Basil. tradend.  that one's thought of usurping the power of the sword: so that this was a common proverb in the time of Ambrose, that Emperors rather coveted the priesthood, than priests the empire. For this which he afterward saith, was imprinted in the minds of all men: that palaces pertained to the Emperor, and churches to the priest.  
But sins that a way hath been devised, whereby Bishops might hold the title, honour and richesses of their office without burden or care: lest they should be left altogether idle, the power of the sword was given them, or rather they did by usurpation take it upon themselves. By what colour will they defend this shamelessness? Was this the duty of Bishops to wrap themselves with judicial hearing of causes, with the governements of cities & provinces, & through large circuits to meddle in businesses so unperteining to them: which have so much work & business in their own office, that if they were wholly and continually occupied in it, and were withdrawn with no callings away from it, yet they were scarcely able to satisfy it? But (such is their waywardness) they stick not to boast, that by this mean the church doth flourish according to her worthiness, and that they themselves in the mean time are not to much drawn away from the duties of their vocation. As touching the first point: if this be a comely ornament of the holy office, that they be advanced to such height, that the highest monarchs may stand in fear of them: then they have cause to quarrel with Christ, which hath in such sort grievously pinched their honour. For, at lest in their opinion, what could have been spoken more dishonourably than these words: The kings of the Gentiles and princes bear rule over them, 
Mat. xx. xxv. Lu. xxii. xxv.  but you shall not so? And yet he laid no harder law upon his servants than he first laid and received upon himself. Who (saith he) hath made me a judge or divider among you? We see that he plainly putteth away from himself the office of judging, 
Lu. xii. xiiii,  which he would not do if it were a thing agreeing with his office: will not the servants suffer themselves to be brought into that order, whereunto the Lord hath yielded himself subject? As for the other point, 
Act. vi. two.  I would to God they could so prove it in experience as it is easy to speak it. But forasmuch as the Apostles thought it not good, to leave the word of God and minister at tables: thereby, because they will not be taught, they are convinced, that it is not all one man's work to be both a good Bishop and a good Prince. For if they (which according to the largeness of the gifts wherewith they were endued, were able to satisfy more and greater cares than any men that have ben borne since them) have yet confessed that they can not at once apply the ministery both of the word and of tables, but that they should faint under the burden: how could these that be men of no valour in comparison of the Apostles a hundred fold excel the industry of the Apostles? Truly, to attempt it was a point of most shameless & to presumptuous boldness: yet we see that it hath been attempted: but with what success, it is evidence. For it could not otherwise come to pass, but that forsaking their own office they should remove into other men's charge.  
And it is no doubt but that of small beginning they have by little & little grown to so great increases. For it was not possible that they should at the first step climb up so high. But sometime with subtlety and crooked crafty means they privily advanced themselves, so as no man could foresee that it would come to pass till it was done: sometime when occasion served they did by terror and threatenings wring from princes some augmentation of their power: sometime when they saw Princes not hard laced to give, they abused their fond and unadvised gentleness. In old time if any controversy happened, the godly, to escape the necessity of going to law, committed the arbitrement to the Bishop, because they doubted not his uprightness. With such arbitrementes the old Bishops were oftentimes encumbered, which in deed greatly displeased them (as Augustine in one place testifieth) but least the parties should run to contentious lawing, they did though against their wills take that encumbrance upon them. These men have of voluntary arbitrementes, which were altogether differing from the noise of judicial courts, made an ordinary jurisdiction. In a little while after when cities and contrees were troubled with diverse hard distresses, they resorted to the protection of Bishops, to be savegarded by their faithful succour: the Bishops by marvelous subtlety, of protectors made themselves Lords. Yea and it can not be denied that they have gotten the possession of a great part by violente seditious partakings. As for the Princes, that willingly gave jurisdiction to Bishops, they were by diverse affections moved thereunto. But, admitting that their gentleness had some show of godliness: yet with this their wrongful liberality they did not very well provide for the profit of the church, whoes ancient and true discipline they have so corrupted, yea (to say truth) have utterly abolished. But, those Bishops that have abused such goodness of princes to their own commodity, have by showing of this one example enough and too much testified that they are not Bishops. For if they had had any sparkle of an apostolic spirit, 
two. Cor.  they would without doubt have answered out of the mouth of Paul: The weapons of our warfare are not carnal, but spiritual. But they being ravished with blind greediness, have destroyed both themselves, their successors, and the church.  
At length the Bishop of Rome not contented with mean lordships, first laid hand upon kingdoms, and afterward upon the very empire. And that he may with some colour whatsoever it be retain the possession gotten by mere robbery, he sometime boasteth that he hath it by the law of God, 
Lib. De consid. 25.  he sometime pretendeth the gift of Constantine, sometime some other title. first I answer with bernard: Admit that he do by any other reason whatsoever, claim this unto him, yet he hath it not by apostolic right. For Peter could not give that which he had not: but he gave to his successors that which he had, the care of churches. But when the Lord and master saith, that he is not appointed judge between two, a servant and scholar ought not to think scorn if he be not judge of all men. But bernard speaketh of civil judgements: For he addeth: Therefore your power is in crimes, not in possessions: because for those and not for these ye have received the keys of the kingdom of heaven. For which seemeth to thee the greater dignity to forgive sins, or to divide lands? There is no comparison. These base and earthly things have kings and princes of the earth their judges. Why do ye invade the bounds of other? etc. Again. Thou art made a superior: (he speaketh to Pope Eugenius) but whereunto? Not to bear lordship, I think. Therefore how much soever we think of ourselves, let us remember that there is a ministery laid upon us, not a lordship given us. Learn that thou hast need of a wedehoke, not of a sceptre, that thou mayst do the work of a Prophet. Again, it is plain: Lordship is forbidden to the Apostles. Go thou therefore, and presume to usurp to thyself either being a lord, an Apostleship: or being an Apostle, a lordship. And by and by after: the form of an Apostleship is this, Lordship is forbidden them, ministery is bidden them. Whereas these things are so spoken of a man, that it is evident to all men, that the very truth speaketh them, yea where as the very thing itself is manifest without all words: 
Concillium Arclatens.  yet the bishop of Rome was not ashamed in the Council at orleans to decree, that the supreme power of both the swords belong to him by the law of God.  
As for the gift of Constantine, they that be but meanly practised in the histories of those times need not to be taught how much this is not only fabulous, but also to be laughed at. But to pass over histories, Gregory himself is both a sufficient and most full witness hereof. 
Epist. v lib. two. Epi. 20. lib. three Epi. 61. lib. 2. Epis. 31. lib. 4. Episto. xxxiii●. lib. iiii.  For so oft as he speaketh of the emperor, he calleth him most noble Lord, and himself his unworthy servant. Again in an other place: But let not our Lord by the earthly power be the sooner angry with the priests: but with excellent consideration, for his sake whoes servants they be, let him so rule over them, that he also give them due reverence. We see how in common subjection he would be accounted as one of the people. For he there pleadeth not any other man's cause, but his own. In an other place, I trust in the almighty God, that he will give a long life to our godly lords, and will dispose us under your hand according to his mercy. Neither have I therefore alleged these things, for that it is my purpose thoroughly to discuss his question concerning the gift of Constantine: but only that the readers should see by the way how chyldishly the romanists do lie, when they go about to challenge an earthly empire to their Bishop. And so much the more fowl is the shamelessness of Augustine Steuchus, which in such a despaired cause hath been so bold to sell his travail and tongue to the Bishop of Rome. Ualla (as it was not hard for a man learned and of a sharp wit) had strongly confuted that fable. And yet (as a man little exercised in ecclesiastical matters) he had not said all that might have made for that purpose. Steuchus burst in, and scattered stinking trifles to oppress the clear light. And truly he doth no less coldly handle the cause of his master, that if some merry conceited fellow feigning himself to do the same, would in deed take Uallaes' part. But verily it is a worthy cause, for which the Pope should hire such patrons for money: and no less worthy are those hired losells to be deceived of their hope of gain, as it happened to Eugubinus.  
But if any man require to know the time, sins this feigned empire began to rise up, there are not yet passed five hundred years, sins the Bishops yet remained in subjection of the princes, neither was the Pope created without the authority of the Emperor. The Emperor Henry the fowerth of that name, a light and rash man, and of no forecast, of great boldness and dissolute life, gave first occasion to Gregory the vii to alter this order. For when he had in his court the bishoprics of all Germany partly to be sold, and partly laid open for spoil: Hildebrand, which had received displeasure at his hand, caught hold of a goodly colour to revenge himself. But because he seemed to pursue an honest and a godly cause, he was furthered with the favour of many. And Henry was otherwise, by reason of his insolent manner of governing, hated of the most part of princes. At the length Hildebrand, which called himself Gregory the vii as he was a filthy and naughty man, bewrayed the malice of his heart: which was the cause that he was forsaken of many that had conspired with him. But he thus much prevailed, that his successors might freely without punishment not only shake of the yoke, but also bring Emperors in subjection to them. Hereunto was added that from thence fourth there were many Emperor's liker to Henry than to julius Cesar: whom it was no hard thing to subdue, while they sat at home careless of all things and slothful, when they had most need with virtue and lawful means to repress, the greediness of the Bishops. Thus we see with what colour that same goodly gift of Constantine is shadowed, whereby the Pope feigneth that the Empire of the West was delivered unto him.  
In the mean time the Popes cess not, sometime with fraud, sometime with treason, and sometime with force, to invade other men's dominions: and the very city itself, which before was free, within a hundred and thirty years, or there about they brought into their subjection: till they grew to the same power which they have at this day: and for the obtaining or increasing whereof, they have so troubled Christendom by the space of two hundred years (for they began before that they took to them the dominion of the city) that they have almost destroyed it. 
Reg. lib. 4. ca 88  In the old time when under Gregory the keepers of the goods of the church, did take possession of the lands which they reckoned to belong to the church, and after the manner of seizing to the use of the Prince did set tittles upon them for token of claim. Gregory assembling a Council of Bishops. inveighing sore against that profane manner, asked whether they did not judge the Clerk accursed which did of his own will by writing of any title attempt to enter upon any possession. They all pronounced, accursed. If to claim a piece to ground by writing of a title be in a Clerk an offence worthy of accursing: when whole two hundred years together Popes do practise nothing else but battles, shedding of blood, destructions of armies, sackings of some cities, racing of other, overthrows of nations, wastinges of kingdoms, only they that might catch hold of other men's possessions: what cursings can be enough to punish such examples. Truly it is very plain that they seek nothing less that the glory of Christ. For if they of their own will do wholly resign all the secular power that they have, therein is no danger to the glory of God, no danger to sound doctrine, no danger to the safety of the church: but they are carried blind and headlong with only greediness of dominion: 
Ezechl. xxxiiii. iiii  because they think nothing safe, unless they may bear rule with rigorousness (as the Prophet saith) and with power.  
To jurisdiction is annexed immunity, which the Romish Clergy took to themselves. For they think it against their dignity, if they answer in personal causes before a temporal judge: & therein they think both the liberty & dignity of the church to consist, if they be exempt from common judgements and laws. But the old Bishops, which otherwise were most rigorous in defending the right of the church, judged themselves & their order to be nothing hurt, if they were subject to them. And the godly Emperors, without gain saying of any man, did always call Clerks to their judgement seats so oft as need required. For thus saith Constantine in his Epistle to the Nicomedians: If any of the Bishops shall undiscreetly disorder himself, his boldness shallbe restrained by the execution of the minister of God, that is by my execution. And Valentinian saith: good Bishops do not speak against the power of the Emperor, but do sincerely both keep the commandments of God the great king, & also obey our laws, At that time all men were persuaded of this without controversy. But ecclesiastical causes were referred to the judgement of the Bishop. As if any Clerk had offended nothing against the laws: but only was accused by the Canons: he was not cited to the common judgment seat, but in that cause had the Bishop for his judge. Likewise if there were a question of Faith in controversy, or such a matter as properly pertained to the church, the judgment thereof was committed to the church. So is that to be understanded, which Ambrose writeth to Valentinian: Your father of honourable memory, 
i. 31.  not only answered in word, but also decreed by laws, that in a cause of Faith he ought to be judge that is neither unfit in office nor unlike in right. Again: If we have regard to the Scriptures or old examples, who is there that can deny that in a cause of Faith, in a cause (I say) of Faith, Bishops are wont to judge of Christian Emperors, and not Emperors of Bishops? Again: I would have come, O Emperor, to your consistory, if either the Bishops or the people would have suffered me to go: saying, that the cause of Faith ought to be debated in the church before the people. He affirmeth verily that a spiritual cause, that is to say the cause of religion, ought not to be drawn into the temporal court where profane causes are pleaded. Worthily do all men praise his constance in this behalf. And yet in a good cause he proceedeth but thus far, that if it come to violence and strong hand, 
Homel. de basi● lic. trad.  he sayeth that he will give place. Willingly (saith he) I will not forsake the place committed unto me: but when I am enforced, I know not how to resist: for our armure are prayers and tears. Let us note the singular modesty and wisdom of the holy man, joined with stoutness of courage and boldness. justina the emperors mother, because she could not draw him to the Arrians side, practised to drive him from the government of the church. And so should it have come to pass, if he had come when he was called to the palace to plead his cause. Therefore he denieth the Emperor to be a competent judge of so great a controversy. Which manner of doing both the necessity of that time, and the continual nature of the matter required. For he judged that he ought rather to die, than that such an example should by his consent be given to posterity: and yet if violence be offered, he thinketh not of resistance. For he denieth it to be Bishiplike, to defend the Faith and right of the church with arms. But in other causes he showeth himself ready to do whatsoever the Emperor shall command him. If he demand tribute, (saith he) we deny it not: the lands of the church do pay tribute. If he ask lands, he hath power to claim them, none of us resisteth. After the same manner also speaketh Gregory. I am not ignorant (sayeth he) of the mind of our most noble sovereign Lord, 
Lib. 3. Epi. 20.  that he useth not to intermeddle in causes pertaining to priests, lest he should in any thing be burdened with our sins. He doth not generally exclude the Emperor from judging of priests: but he saith that there be certain causes, which he ought to leave to the judgment of the church.  
And by this very exception the holy men sought nothing else, but that princes less zealous of religion should not with tyrannous violence and wilfulness interrupt the church in doing her office. For neither did they disallow if princes sometime did use their authority in ecclesiastical matters, so that it were done to preserve the order of the church, not to trouble it, to stablish discipline, not to dissolve it. For sith the church hath not the power of compelling, nor ought to require it (I speak of civil constraining:) it is the office of Godly kings and Princes to maintain religion with laws, proclemations, and judicial procedings. 
Lib. 1● Epi. 4●.  After this manner, when the Emperor Maurice had commanded certain Bishops that they should receive their fellow Bishops that were their neighbours and driven out by the barbarous nations: Gregory confirmeth that commandment, 
Lib. 4. Episto. xxxii. & xxxiiii.  and exhorteth them to obey it. And when he himself is admonished by the same Emperor to come to atonement with john the Bishop of Constantinople, he doth in deed render a reason why he ought not to be blamed: yet he doth not boast of immunity from the secular court, 
Lib. seven, Episto. xxxix.  but rather promiseth that he will be obedient, so far as his conscience will give him leave: and therewithal he saith this, that Maurice did as became a Godly Prince, when he gave such commandments to the priests.   

¶ The xii Chapter. Of the discipline of the church, whereof the chief use is in the censures and excommunication.  
THe discipline of the church, the entreating whereof we have differred unto this place, is briefly to be declared, that we may at length pass over to the rest. But that same for the most part hangeth upon the power of the keys and spiritual jurisdiction. That this may be the more easily understood, let us divide the church into two principal degrees, that is to say the Clergy, and the people. Clerks I call by the usual name those that execute public ministery in the church. first we will speak of common discipline, to which all aught to be subject: then we will come to the Clergy, which beside that common discipline, have a several discipline by themselves. But because many for hatred of discipline do abhor the very name thereof, let them hear this: If no fellowship, yea no house though it have but a small household, can be kept in right state without discipline, the same is much more necessary in the church, whoes state aught to be most orderly of al. Therefore as the doctrine of Christ which bringeth salvation is the soul of the church, so discipline is in stead of sinews therein: whereby it is brought to pass, that the members of the body hang together every one in his fit place. Wherefore whosoever do either desire to have discipline taken away, or hinder the restoring thereof, whether they do it of set purpose or by unadvisedness, verily they seek the extreme dissipation of the church. For what shall betide, if what is lustful to be lawful to every man? But so would it be, if there were not with the preaching of doctrine adio●ned private admonishments, corrections, and such other helps which sustain doctrine and suffer it not to be idle. Discipline therefore is as it were a bridle, wherewith they may be holden back and tamed which coltishly resist against Christ: or as it were a prick, wherewith they that are not willing enough may be stirred up: and sometime, as a fatherly rod, wherewith they which have more grievously fallen may be chastised mercifully and according to the mildness of the Spirit of Christ. Sith therefore we do now see at hand certain beginnings of a horrible wastenesse in the church, because there is no care nor order to keep the people in awe, very necessity crieth out that there is need of remedy. But this is the only remedy, which both Christ hath commanded, and hath always been used among the godly.  
The first foundation of discipline is, that private monitions should have place: that is to say, that if any man of his own accord do not his duty, if he behave himself licentiously, or live not honestly, or have committed any thing worthy of blame, he should suffer himself to be admonished: and that every man should study to admonish his brother when occasion shall require. But specially let the Pastors and priests be watchful to do this, whoes office is not only to preach to the people, but in every house to admonish and exhort if at any time they do not sufficiently prevail by general doctrine: as Paul teacheth, when he rehearseth that he taught privately and in houses, 
A●●. xx. xx &. xxvi.  and protesteth that he is clean from the blood of all men, because he hath not cessed with tears day and night to admonish every one. For doctrine doth then obtain force and authority when the minister not only doth declare to altogether what their duty is to Christ, but also hath power and order to require the keeping thereof of them whom he marketh to be either not obedient to doctrine, or slothful. If any man do either stubbornly refuse, or in going forward in his faults, do despise such admonishments: 
Mathe. xviii. xv. & xvii.  when he hath been the second time admonished with witnesses called to it, Christ commandeth them to be called to the judgment of the church, which is the assembly of Elders: and that there they should be more grievously admonished as it were by public authority, that if he reverence the church, he may submit himself and obey. But if he be not hereby subdued, but do continue in his wickedness, than he commandeth him, as a despiser of the church, to be put away from the fellowship of the faithful.  
But because he speaketh here only of secret Faults, we must make this division: 
Mathe. xviii. xv. i Tim. v. xx.  that some sins be private, and some public or openly manifest. Of the first sort Christ saith to every private man, Reprove him between thee and him alone. Of manifest sins Paul saith in Timothee, Reprove him before all men, that the rest may have fear. For Christ had said before, If thy brother have offended against thee. Which words, (against thee) unless thou wilt be contentious, thou canneste not otherwise understand than under thine own secret knowledge, so that there be no more privy to it. But the same thing which the Apostle teacheth Timothee concerning the rebuking of them openly that sin openly, 
Gala. two. xiiii.  he himself followed in Peter. For when Peter sinned even to public offence, he did not admonish him apart by himself, but brought him fourth into the sight of the church. Therefore this shallbe the right order of doing, if in secret faults we go forward according to those degrees that Christ hath set: but in manifest faults, we immediately proceed to the churches solemn rebuking, if the offence be public.  
Let this also be an other distinction: that of sins some be defaults, other some be wicked doings, or heinous offences. To the correcting of this later sort, not only admonishment or rebuking is to be used, but also a severe remedy: as Paul showeth which not only chastised with words the Corinthian that had committed incest, 
i Cor. v. iiii.  but also punished him with excommunication, so soon as he was certified of his wicked deed. Now therefore we begin better to see how the spiritual jurisdiction of the church, which punisheth sins according to the word of the Lord, is the best maintenance of health, and foundation of order, and bond of unity. Therefore when the church doth banish out of her company manifest adulterers, whoremongers, thieves, robbers, seditious persons, perjured men, false witnesses, and such other, again obstinate men, which being orderly admonished even of small faults do scorn God and his judgment: she taketh nothing upon herself without reason, but executeth the jurisdiction given her of the Lord. Moreover, that none should despise such judgment of the church, or lightly regard that he is condemned by the consenting voices of the faithful: the Lord hath testified, 
Mat. xvi. nineteen. & xviii. xviii. john. xx xxiii.  that the same is nothing else but a pronouncing of his own sentence, and that whatsoever they do in earth is confirmed in heaven. For they have the word of the Lord, whereby they may condemn the froward: they have the word, whereby they may receive the repentant into favour. They I say that trust that without this bond of discipline churches may long stand, are deceived in opinion: unless perhaps we may want that help which the Lord foresaw that it should be necessary for us. And truly how great is the necessity thereof, shallbe better perceived by the manifold use of it.  
There be three ends which the church hath respect unto in such corrections and excommunication. 
Eph. v xxv.  The first is, that they should not, to the dishonour of God, be named among Christians, that lead a filthy and sinful life, as though his holy church were a conspiracy of noughty and wicked men. For sith the church is the body of Christ, it can not be defiled with such filthy and rotten members, 
Colos. i. xxiiii.  but that some shame must come to the head. Therefore that there should not be any such thing in the church, whereby his holy name may be spotted with any reproach, they are to be driven out of her household, by whoes dishon●●e any slander might redound to the name of Christians. And herein also is consideration to be had of the Supper of the Lord, that it be not profaned with giving it to alwithout choice. For it is most true, that he to whom the distribution of it is committed, if he wittingly and willingly admit an unworthy man whom he might lawfully put back, is as guilty of Sacrilege, 
Homi. In Mathe. 3. Eze. iii. xviii. &. xxxiii. x.  as if he did give abroad the lords body to dogs. Wherefore chrysostom grievously inveigheth against the priests, which while they fear the power of great men, dare debar no man. The blood (saith he) shallbe required at your hands. If ye fear man, he shall laugh you to scorn: but if ye fear God, ye shallbe reverenced also among men. Let us not fear maces, nor purple, nor crowns: we have here a greater power. I verily will rather deliver mine own body to death, and suffer my blood to be shed, than I will be made partaker of this defiling. Therefore lest this most holy mystery be spotted with slander, in the distributing thereof choice is greatly requisite▪ which yet can not be had but by the jurisdiction of the church. The second end is, lest (as it is wont to come to pass) with the continual company of the evil, the good should be corrupted. For (such is our ready inclination to go out of the way) there is nothing easier than for us to be led by evil examples from the right course of life. This use the Apostle touched, when he commanded the Corinthians to put the incestuous man out of their company. A little leaven (saith he) corrupteth the whole lomp of doae. 
i Cor. v. vi. ●. xi.  And he foresaw herein so great danger, that he forbade him even from all fellowship. If any brother (sayeth he) among you be named either a whoremonger, or a covetous man, or a worshipper of Idols, or a drunkard, or an evil speaker, with such a one I grant you not leave so much as to eat. The third end is, that they themselves confounded with shame may begin to repent of their filthiness. So it is profitable for them also, to have their own wickedness chastised, that with feeling of the rod they may be awaked, which otherwise by tender bearing with them would have become more obstinate. The same thing doth the Apostle mean when he saith thus: If any do not obey our doctrine, 
two. Thes. iii. xiiii.  mark him, and keep no company with him, that he may be ashamed. Again in an other place, when he writeth that he hath delivered the Corinthian to Satan, that his Spirit might be saved in the day of the Lord: 
i Cor. v. v Aug. de. verb. aposto. him. lviii.  that is (as I expound it) that he went into a damnation for a time, that he might be saved for ever. But he therefore saith that he delivereth him to Satan, because the devil is out of the church, as Christ is in the church. For whereas some do refer it to a certain vexing of the flesh, I think that to be very uncertain.  
When these ends be set fourth, now it remaineth to see how the church executeth this part of discipline which consisteth in jurisdiction. First let us keep the division above set, that of sins some be public, and other some be private or more secret. Public are those that have not only one or two witnesses, but are committed openly and with the offence of the whole church. secret I call those, not which are altogether hidden from men, as are the sins of Hypocrites, for those come not into the judgment of the church, but those of the mean kind which are not without witnesses, & yet are not public. The first kind requireth not those degrees which Christ rehearseth: but when any such thing appeareth, the church aught to do her duty in calling the sinner and correcting him according to the proportion of the offence. In the second kind according to the rule of Christ, they come not to the church till there be also obstinacy added. When it is on's come to knowledge, then is the other division to be noted between wicked doings & defaults. For in lighter sins there is not to be used so great severity, but chastisement of words sufficeth, & the same gentle and fatherly, which may not harden nor confound the sinner, but bring him home to himself, that he may more rejoice than be sorry that he was corrected. But it is meet that heinous offences be chastised with sharper remedy. For it is not enough, if he that by doing wicked deed of evil example hath grievously offended the church, should be chastised only with words, but he ought for a time to be deprived of the communion of the Supper, till he have given assurance of his repentance. 
1. Cor. v. v  For against the Corinthian Paul useth not only rebuking of words, but driveth him out of the church, and blameth the Corinthians that it had so long borne him. The old and better church kept this order, when rightful government flourished. for if any man had done any wicked deed whereupon was grown offence, first he was commanded to abstain from partaking of the holy Supper, then both to humble himself before God, and to testify his repentance before the church. There were also certain solemn usages, which were enjoined to them that had fallen, to be tokens of their repentance. When they had so done, 
Epi. two. Lib. i Lib. three Ep. xiiii. &. xxvi.  that the church was satisfied, them by laying of hands he was received into favour. Which receiving is oftentimes called of Cyprian peace, who also briefly describeth this usage. They do penance (saith he) in a certain full time: then they come to confession, and by the laying on of hands of the Bishop and the Clergy they receive power to come to the communion. Howbeit the Bishop and his Clergy had so the ruling of reconciliation, that they did therewithal require the consent of the people: as he showeth in an other place.  
From this discipline there was no man exempted, that even the Princes together with the common people did submit themselves to bear it. And rightfully, sith it was evident that it was the discipline of Christ, to whom it is meet that all sceptres and crowns of kings be submitted. 
Ambro. in lib. i. Epi. iii. in. orat. habita in fune▪ Theodosii.  So when Theodosius was deprived by Ambrose of power to come to the communion because of the slaughter committed at Thessalonica, he threw down all the royal ornament wherewith he was clothed: he openly in the church bewailed his sin, which had crept upon him by fraud of other men: he craved pardon with groaning and tears. For great kings ought not to think this to be any dishonour to them, if they humbly throw down themselves before Christ the king of kings, neither ought it to displease them that they be judged by the church. For sith in their court they hear nothing else but more flatteries, it is more than necessary for them to be rebuked of the Lord by the mouth of the priests. But rather they ought to wish, that the priests should not spare them, that the Lord may spare them. In this place I omit to speak, by whom this jurisdiction is to be exercised, because it is spoken of in an other place. This only I add that that is the lawful manner of proceeding in excommunicating a man, which Paul showeth: if the Elders do it not alone by themselves, but with the church knowing and allowing it: that is, in such sort that the multitude of the people may not govern the doing, but may mark it as a witness and a keeper that nothing should be done of a few by wilful affection. But the whole manner of doing, beside the calling upon the name of God, aught to have such gravity, as may resemble the presence of Christ: that it may be undoubted that he there sitteth for ruler of his own judgment.  
But this ought not to be passed over, that such severity becometh the church as is joined with the Spirit of mildness. 
two. Corin. two. seven.  For we must always diligently beware (as Paul teacheth) that he which is punished be not swallowed up of sorrow: for so should of a remedy be made a destruction. But out of the end may better be gathered a rule of moderation. For whereas this is required in excommunication that the sinner should be brought to repentance, and evil examples taken away, lest either the name of Christ should be evil spoken of, or other men be provoked to follow them: if we shall have an eye to these things, we shallbe able easily to judge how far severity ought to proceed and where it ought to end. Therefore when the sinner giveth a testimony of his repentance, and doth by this testimony, as much as in him lieth, blot out the offence: he is not to be enforced any further: but if he be enforced, rigorousness doth then exceed measure. In which behalf the immeasurable severity of the old fathers can not be excused, which both disagreed from the prescribed order of the Lord, and also was marvelously dangerous. For when they charged a sinner with solemn penance, and deprivation from the holy communion sometime for seven years, sometime four years, sometime three years, sometime for their whole life: what other thing could follow thereof but either great hypocrisy or most great desperation? Likewise whereas no man that had fallen the second time was admitted to second penance but was cast out of the church even to the end of his life: that was neither profitable nor agreeing to reason. Therefore whosoever shall weigh the matter with sound judgement, shall here in perceive want of their discretion. 
Ad Cor. Ep. xxxi Lib. i  Howbeit I do here rather disallow the public manner, than accuse all them that used it, whereas it is certain that many of them misliked it: but they did therefore suffer it, because they could not amend it. Truly Cyprian declareth, how much beside his own will he was so rigorous. Our patience (saith he) and easiness & gentleness is ready to them that come. I wish all to return into the church: I wish all our fellow soldiers to be enclosed within the tents of Christ and in the houses of God th● father. I forgive all things, I dissemble many things: for zeal & desire to gather brotherhood together, I examine not with full judgment even those things that are committed against God: in pardoning defaults more than I ought, I am myself almost in default: I do with ready and full love embrace them that return with repentance, confessing their sins with humble and plain satisfaction. chrysostom is somewhat harder, and yet he saith thus: If God be so kind, why will his priest seem so rigorous? Moreover we know what gentleness Augustine used toward the Donatists, in so much that he sticked not to receive into Bishopric those that had returned from schism, even immediately after their repentance. But because a contrary order had grown in force, they were compelled to leave their own judgment to follow it.  
But as this mildness is required in the whole body of the church, that it should punish them that are fallen, mercifully and not to the extremity of rigour, but rather according to the precept of Paul, should confirm charity toward them: so every private man for himself ought to temper himself to this mercifulness and gentleness. Therefore it is not our part of wipe out of the number of the elect such as are driven out of the church, or to despair of them as though they were already lost. We may in deed judge them strangers from the church, and therefore strangers from CHRIST: but that is only during the time that they abide in divorce. But if then also they show a greater resemblance of stubbornness than of gentleness, yet let us commit them to the judgement of the Lord, hoping better of them in time to come than we see in time present, and let us not therefore cease to pray to God for them, & (to comprehend all in one word) let us not condemn to death the person itself, which is in the hand and judgement of God alone, but let us rather weigh by the law of the Lord of what sort every man's works be. Which rule while we follow, we rather stand to the judgement of God than pronounce our own. Let us not take to ourselves more liberty in judging, unless we will bind the power of God within bounds, and appoint a law to his mercy, at whoes pleasure when he thinketh it good, very evil men are turned into very good, strangers are graffed and foreins are chosen into the church. And this the Lord doth, thereby to mock out the opinion of men, and rebate their rashness: which if it be not restrained, presumeth to take to itself power of judging more than it ought.  
For where as Christ promiseth that that shallbe bound in heaven, 
Mathe. xviii. xviii.  which they that be his shall bind in earth, he limitteth the power of binding, to the Censure of the church: by which they that are excommunicate are not thrown into everlasting ruin and damnation: but hearing their lives and manners to be condemned, they are also certified of their own everlasting condemnation, unless they repent. For excommunication hearing differeth from accursing, that accursing taking away all pardon doth condemn a man and adjudge him to eternal destruction: excommunication rather revengeth and punisheth manners. And though the same do also punish the man, yet it doth so punish him, that in forewarning him of his damnation to come, it doth call him back to salvation. If that be obtained, reconciliation and restoring to the communion is ready. But accursing is either very seldom or never in use. Therefore although ecclesiastical discipline, permitteth not to live familiarly, or to have friendly conversation with them that be excommunicate: yet we ought to endeavour by such means as we may, that returning to amendment, they may return to the fellowship and unity of the church: 
two. Thess. iii. xv.  as the Apostle also teacheth. Do not (saith he) think them as enemies, but correct them as brethren. Unless this gentleness be kept as well privately as in common, there is danger least from discipline we forthwith fall to butchery.  
This also is principally required to the moderation of discipline, which Augustine entreateth of in disputing against the Donatists: that neither private men, if they see faults not diligently enough corrected by the Council of Elders, should therefore by and by depart from the church: nor the Pastors themselves, if they can not according to their hearts desire purge all things that need amendment, should therefore throw away the ministery, 
Lib. two. contra parm. capi. i.  or with unwonted rigorousness trouble the whole church. For it is most true which he writeth: that he is free and discharged from curse, whosoever he be that either by rebuking amendeth what he can: or what he can not amend, excludeth, saving the bond of peace: or what he can not exclude, saving the bond of peace, he doth disallow with equity, and bear with steadfastness. He rendereth a reason thereof in an other place: 
Lib. iii. cap. i.  because all godly order and manner of ecclesiastical discipline ought always to have respect unto the unity of the Spirit in the bond of peace: which the Apostle commandeth to be kept by our bearing one with an other: and when it is not kept, the medicine of punishment beginneth to be not only superfluous, but also hurtful, & therefore cesseth to be a medicine. He that (saith he) doth diligently think upon these things doth neither in preserving of unity neglect the severity of discipline, 
Cap. 2.  nor doth with immeasurableness of correction break the bond of fellowship. He granteth in deed that not only the Pastors ought to travail to this point, that there may remain no fault in the church, 
Cap. 1.  but also that every man ought to his power to endeavour thereunto: and he plainly declareth that he which neglecteth to monish, rebuke, & correct the evil, although he do not favour them, nor sin with them, yet is guilty before the Lord. But if he be in such degree, that he may also sever them from the partaking of sacraments, and doth it not, now he sinneth not by an others evil, but by his own. Only he willeth it to be done, 
Mat. xiii. xxix.  with using of discretion, which the Lord also requireth, lest while the ta●es be in rooting out, the corn be hurt. Hereupon he gathereth out of Cyprian, Let a man therefore mercifully correct what he can: and what he can not, let him patiently suffer, and with love groan and lament it.  
This he saith because of the preciseness of the Donatists, who when they saw faults in the churches which the Bishops did in deed rebuke with words, but not punish with excommunication, (because they thought that they could this way nothing prevail) did sharply inveigh against the Bishops as betrayers of discipline, and did with an ungodly schism divide themselves from the flock of Christ. As the Anabaptists do at this day, which when they acknowledge no congregation to be of Christ, unless it do in every point shine with angelic perfection, do under pretence of their zeal overthrow all edification. Such (saith Augustine) not for hatred of other men's wickedness, but for desire to maintain their own contentions, do covet either wholly to draw away, or at least to divide the weak people snared with the boasting of their name: they swelling with pride, mad with stubborness, traitorous with slanders, troublesome with seditions, lest it should openly appear that they want the light of truth, do pretend a shadow of rigorous severity: and those things which in scripture are commanded to be done with moderate healing for correcting of the faults of brethren, preserving the sincereness of love. and keeping the unity of peace, they abuse to sacrilege of schism and occasion of cutting of. 
two. Cor. xi. xiiii.  So doth Satan transform himself into an angel of light when by occasion as it were of just severity he persuadeth unmerciful cruelty, coveting nothing else but to corrupt & break the bond of peace and unity: which bond remaining taste, among Christians all his foes are made weak to hurt, his traps of treasons are broken, and his counsels of overthrowing do vanish away.  
This one thing he chiefly commendeth, that if the infection of sin have entered into the whole multitude, then the severe mercy of lively discipline is necessary. For (saith he) the devices of separation are vain, & hurtful & full of sacrilege, because they are ungodly & proud, & do more trouble the weak good ones, than they amend the stout evil ones, And that which he there teacheth other, he himself also faithfully followed. For writing to Aurelius bishop of Carthage he complaineth that drunkenness which is so sore condemned in scriptures, doth range unpunished in Africa: & he adviseth him, that assembling a Council of Bishops he should provide remedy for it. He addeth by and by after: These things (as I think) are taken away not roughely, not hardly, not after an imperious manner, but more by teaching than by commanding, more by admonishing than by threatening. For so must we deal with a multitude of sinners▪ but severity is to be exercised upon the sins of few. Yet he doth not mean that Bishops should therefore wink or hold their peace at public faults, 
Lib. iii. contra parm. cx● Pi.ii.  because they can not severely punish them: as he himself afterward expoundeth it. But he willeth that the measure of correction be so tempered, that so far as may be, it may rather bring health than destruction to the body. And therefore at length he concludeth thus: Wherefore both this commandment of the Apostle is in no wise to be neglected, 
i Cor. v. seven. Eph. iiii. two.  to sever the evil, when it may be done without peril of breaking of peace: and this is also to be kept, that bearing one with an other, we should endeavour to preserve unity of the Spirit, in the bond of peace.  
The part that remaineth of discipline, which properly is not contained in the power of keys, standeth in this, that according to the necessity of times the Pastors should exhort the people either to falling, or to common supplications, or to other exercises of humility, repentance, and faith, of which things there is neither time, nor measure, nor form prescribed by the word of God, but is left in the judgment of the church. The observing of this part also, as it is profitable, so hath alway been used of the old church even from the very Apostles. Howbeit the Apostles themselves were not the first authors of them, but they took example out of the law and the Prophets. For we see that there so oft as any weighty business happened, the people was called together, common prayers enjoined, and fasting commanded. Therefore the Apostles followed that which both was not new to the people of God, and they foresaw that it should be profitable. Likewise is to be thought of other exercises, wherewith the people may either be stirred up to their duty, or be kept in awe and obedience. There are examples each where in holy histories, which we need not to gather together. In sum this is to be holden, that so oft as there happeneth any controversy of religion, which must be determined either by a Synod or by ecclesiastical judgement, so oft as they be about choosing of a minister, finally so oft as any hard matter or of great importance is in doing: again when there appear tokens of the wrath of God, as pestilence, and war, and famine: this is a holy ordinance and profitable for all ages, that the Pastors should exhort the people to common fasting, and to extraordinary prayers. If any man do not allow the testimonies which may be alleged out of the old testament, as though they were not meet for the Christian church, it is certain that the Apostles also did the same. Howbeit of prayers I think there will scarcely any be found that will move any question. Therefore let us say somewhat of fasting: because many when they understand not what profit it hath, do judge it not so necessary: some also do utterly refuse it as superfluous: and when the use of it is not well known it is easy to slide into superstition.  
Holy and true fasting hath three ends. For we use it, either to make lean and subdue the flesh, that it should not wax wanton, or that we may be better disposed to prayers and holy meditations, or that it should be a testimony of our humbling before God, when we be willing to confess our guiltiness before him. The first end hath not so often place in common fasting, because all men have not like state of body, nor like health: therefore it rather agreeth with private fasting. The second end is common to both: for as well the whole church as every one of the faithful hath need of such preparation to prayer. The third also is likewise common. For it shall sometime befall that God shall strike some nation with war, or pestilence, or with some calamity. In such a common scourge the whole people must accuse themselves, and openly confess their own guiltiness. But if the hand of the Lord do strike any private man, he ought to do the same, either alone, or with his own family. That standeth chief in the affection of the mind. But when the mind is affected as it ought to be, it is scarcely possible, but that it will break out into outward testifyeng: and then chiefly if it turn to common edifying, that altogether in openly confessing their sin should yield praise of righteousness to God, and every one mutually exhort other with their example.  
Wherefore fasting, as it is a sign of humbling, hath more often use publicly, than among private men, howsoever it be common, as is already said. Therefore as touching the discipline whereof we now entreat: so oft as we must make supplication to God for any great matter, it were expedient to command fasting together with prayer. So when the Antiochians laid hands upon Paul and Barnabas, 
Acts. xiiii iii. Act. xiiii xxiii.  that they might the better commend to God their ministery which was of so great importance, they joined fasting with prayer. So both they afterward, when they made ministers over churches, were wont to pray with fasting. In this kind of fasting they had regard to none other thing, but that they might be made fresher and more uncumbered to pray. verily this we find by experience, that when the belly is full, the mind is not so lifted up to God, that it can both with hearty and fervent affetion be carried to prayer, and continue in it. So is that to be understood which Luke rehearseth of Anne, that she served the Lord in fastings and prayers. 
Luke two. xxxvii.  For the doth not set the worshipping of God in fasting: but signifieth that the holy woman did after that manner exercise herself to continuance of prayer. 
Nehe. i. iiii. i Cor. seven v.  Such was the fasting of Nehemias' when he did with earnestly bend zeal pray to God for the deliverance of his people. For this cause Paul saith that the faithful do well, if they abstain for a time from their wedding bed, that they may the more freely apply prayer and fasting. Where joining fasting to prayer in stead of a help, he putteth us in mind that it is of no value but so far as it is referred to this end. Again when in the same place he giveth a rule to married folks, that they should mutually render good will one to an other, it is plain that he doth not speak of daily prayers, but of such prayers as require a more earnest intentivenesse.  
Again, if either pestilence, or famine, or war begin to range abroad, or if any calamity otherwise seem to hang over any country and people: then also it is the duty of Pastors to exhort the church to fasting, that they may humbly beseech the Lord to turn away his wrath. For he giveth warning that he is prepared and in a manner armed to revenge, when he maketh any danger to appear. Therefore as accused men in time passed with long hanging beard, with uncombed hear, with black array, were wont humbly to abase themselves, to procure the mercy of the judge: so when we are accused before the judgement seat of God, it behoveth both for his glory, & for common edification, & also is profitable and healthful for us, that we should in piteous array crave to escape his severity. And that this was used among the people of Israel, it is easy to gather by the words of joel. 
joel. ii.xxu.  For when he commandeth a trumpet to be sounded, the congregation to be gathered together, fasting to be appointed, and the rest that follow: he speaketh of things received in common custom. He had a little before said, that examination is appointed of the wicked deeds of the people, and had declared that the day of judgement was now at hand, and had summoned them being accused to plead their cause: then he crieth out that they should haste to sack cloth and ashes, to weeping and fasting: that is, that they should also with outward testifiengs throw themselves down before the Lord. Sack cloth and ashes peradventure did more agree with those times: but there is no doubt that the calling together, and weeping and fasting and such like do likewise pertain also to our age, so oft as the state of our things doth so require. For sith it is a holy exercise, both to humble men, and to confess humility, why should we less use it than the old people did in like necessity? 
i. Samn. seven. vi. ●t. xxxi. xiii. two. Kin. i. xii.  We read that not only the people of Israel, which were informed and instructed by the word of God, but also the Ninivites which had no doctrine but the preaching of jonas, fasted in token of sorrow. What cause is there therefore why we should not do the same? 
jon. iii. v.  But it is an outward ceremony, which was with the rest ended in Christ. Yea rather even at this day it is, as it always hath been, a very good help to the faithful, and a profitable admonition, to stir up themselves, that they should not with to great carelessness and sluggishness more and more provoke God when they are chastised with his scourges. 
Math. ix. xv: Luke. v. xxxiiii.  Therefore Christ when he excuseth his apostles for that they fast not, doth not say that fasting is abrogate: but he appointeth it to times of calamity, and joineth it with mourning. The time shall come (saith he) when the bridegroom shall be taken away from them.  
But that there should be no error in the name, let us define what fasting is. For we do not here understand by it only abstinence and sparing in meat & drink, but a certain other thing. The life of the godly aught in deed to be tempered with honest sparing and sobriety, that so near as is possible it may in the whole course thereof bear a certain resemblance of fasting. But beside this there is an other fasting for a time, when we withdraw any thing of our wont diet, either for one day or for a certain time, and do charge ourselves with a straighter & severer abstinence in diet than ordinary. This consisteth in three things, in time, in quality of meats, and in smallness of quantity. I mean by time, that we should use those doings fasting, for which fasting is ordained. As for example, if a man fast for common prayer: that he come empty unto it. Quality standeth in this, that all deyntinesse should be absent, and being content with common and base meats, we should not stir up appetite with delicates. The rule of quantity is in this that we eat more sparingly and less than we be wont, only for necessity, and not also for pleasure.  
But we must always principally beware, that no superstition creep upon us, as it hath heretofore happened to the great hurt of the church. For it were much better that there were no use at all of fasting, than that it should be diligently kept, and in the mean time be corrupted with false and hurtful opinions, whereunto the world sometime falleth, unless the Pastors do with great faithefulnesse and wisdom prevent it. The first point therefore is, that they should always enforce that which joel teacheth, that they should cut their hearts and not their garments: 
joel. two. x.ii.  that is, that they should admonish the people, that God doth not greatly esteem fasting of itself, unless there be an inward affection of the heart, a true myslyking of sin and of himself, true humbling, and true sorrow through the fear of God: yea that fasting is profitable for no other cause, but for that it is joined to these as an inferior help. For God abhorreth nothing more than when men in setting signs and an outward show in stead of innocence of heart, 
Esase. ●viii. v.  do labour with false colour to deceive themselves. Therefore isaiah most sharply inveigheth against this hypocrisy, that the jews thought that they had satisfied God, when they had only fasted, howsoever they did nourish ungodliness and unclean thoughts in their heart. Is it (saith he) such a fasting which the Lord requireth? and so forth as followeth. Therefore the hypocritical fasting is not only an unprofitable and superfluous werying, but also a great abomination. another evil near unto this is chief to be taken heed of, that it be not taken for a meritorious work, or a form of worshipping God. For scythe it is a thing of itself indifferent, and hath no value but by reason of those ends which it ought to have respect unto, it is a most hurtful superstition, to confound it with the works commanded of God and necessary of themselves without other respect. 
Lib. two. de mor Manich cap. xiii & lib xx. contra Faust.  Such was in old time the dotage of the Manichees: whom when Augustine confuteth, he doth plainly enough teach, that fasting is to be judged by no other ends than those which I have spoken of, and is no otherwise allowed of God, unless it be referred to the same. The third error is in deed not so ungodly, yet it is perilous: to require the keeping of it more precisely and rigorously as it were one of the chief duties, and so to advance it with immeasurable praises, that men should think they have done some excellent thing when they have fasted. In which behalf I dare not altogether excuse the old fathers, but that they have sowed some sedes of superstition, and given occasion to the tyranny which hath risen sins. There are found in deed sometimes in them sound and wise sentences of fasting, but afterward we now and then meet with immeasurable praises of fasting which advance it among the chief virtues.  
And at that time the superstitious observing of lent was each where grown in use: because both the common people thought that they did therein some notable service to God, 
Mathe. ●iii. two.  and the pastors did commend it for a holy following of Christ: whereas it is plain, that Christ did not fast to prescribe an example to other, but that in so beginning the preaching of the Gospel, he might in very deed prove that it was not a doctrine of men, but descended from heaven. And it is marvelous, that so gross an error, which is confuted with so many & so evident reasons, could creep into men of so sharp judgement. For Christ did not fast oft (which he must needs have done if he would have set forth a law of yearly fasting) but only ones when he prepared himself to the publishing of the Gospel. And he fasted not after the manner of men, as it was meet that he should have done if he would have provoked men to follow him: but rather he showeth an example, whereby he may rather draw men to wonder at him than stir them up to follow him. Finally there is none other cause of this fasting, than of that which Moses fasted when he received the law at the hand of the Lord. 
Exod. xxiiii. xviii. et xxxiiii. xxviii.  For sith the miracle was showed in Moses to stablish the authority of the law, it ought not to have been omitted in Christ, lest the Gospel should seem to give place to the law. But sins that time it never came in any man's mind under colour of following of Moses to require such a form of fasting in the people of Israel. Neither did any of the holy Prophets and fathers follow it, when yet they had mind and zeal enough to godly exercises. For, that which is said of Helias, 
i Kings. nineteen. vi.  that he passed forty days without meat and drink, tended to no other end but that the people should know that he was stirred up to be a restorer of the law from which almost all Israel had departed. Therefore it was a mere wrongful zeal and full of supertition, that they did set forth fasting with the title and colour of following of Christ. Howbeit in the manner of fasting there was then great diversity, as Cassiodorus rehearseth out of Socrates in the ninth book of his history. For the Romans (saith he) had but three weeks, but in these there was a continual fasting, except on the Sunday and saturday. The Slavonians and Grecians and six weeks: other had seven: but their fasting was by divided times. And they disagreed no less in difference of meats. Some did eat nothing but bread & water: some added herbs: some did not forbear fish and fowls: some had no difference in meats. Of this diversity Augustine also maketh mention in the latter Epistle to januarie.  
Then followed worse times, and to the preposterous zeal of the people was added both ignorance and rudeness of the Bishops, and a lust to bear rule, and a tyrannous rigour. There were made wicked laws, which strain consciences with pernicious bonds. The eating of flesh was forbidden, as though it defiled a man. There were added opinions full of sacrilege one upon an other, till they came to the bottom of all errors. And that no perverseness should be omitted, they began with a most fond pretence of abstinence to mock with God. For in the most exquisite deyntinesse of fare is sought the praise of fasting: no delicates do then suffice, there is never greater plenty, or diversity, or sweetness of meats. In such and so gorgeous preparation they think that they serve God rightly. I speak not how they never more foully glut themselves, than when they would be counted most holy men. Briefly, they count it the greatest worshipping of God to abstain from flesh, & (these excepted) to flow full of all kind of dainties. On the other side they think this the extremest ungodliness, and such as scarcely may be recompensed with death, if a man taste never so little a piece of bacon or unsavoury flesh with brown bread. 
Ad Nepotian.  Jerome telleth, that even in his time were some that with such follies did mock with God: which because they would not eat oil, caused most dainty meats from every place to be brought them: yea to oppress nature with violence, they abstained from drinking of water, but caused sweet and costly suppings to be made for them, which they did not drink out of a cup, but out of a shell. Which fault was then in a few, at this day it is a common fault among all rich men, that they fast to no other end but that they may banquet more sumptuously and deyntily. But I will not waste many words in a matter not doubtful. Only this I say, that both in fasting and in all other parts of discipline, the papists so have nothing right, nothing pure, nothing well framed and orderly, whereby they may have any occasion to be proud, as though there were any thing remaining among them worthy of praise.  
There followeth another part of discipline, which peculiarly belongeth to the clergy. That is contained in the canons which the old Bishops have made over themselves and their order. As these be: that no clerk should give himself to hunting, to dying, nor to banqueting: that none should occupy usury, or merchandise: that none should be present at wanton dancings: & such other ordinances. There were also added penalties: whereby the authority of the canons was established, that none should break them unpunished. For this end to every Bishop was committed the government of his own clergy, that they should rule their clerks according to the canons, and hold them in their duty. For this end were ordained yearly overseinges and synods, that if any were negligent in his duty, he should be admonished: if any had offended, he should be punished according to the measure of his offence. The Bishops also themselves had yearly their provincial Synods, and in the old time yearly two Synods, by which they were judged if they had done any thing beside their duty. For if any Bishop were to hard or violent against his clergy, they might appelle to those Synods, although there were but one that complained. The severest punishment was that he which had offended should be removed from his office, & for a time be deprived of the Communion. And because that same was a continual order, they never used to dismiss any Synod, but that they appointed a place and time for the next Synod. For, to gather a general Council pertained to the Emperor only, as all the old summoninges of Counsels do testify. So long as this severity flourished, the clerks did require in word no more of the people, than themselves did perform in example and deed. Yea they were much more rigorous to themselves than to the people. And verily so it is meet, that the people should be ruled with a gentler and loser discipline, as I may so term it: but the clerks should use sharper judgements among themselves, and should less bear with themselves, than with other men. How all this is grown out of use, it is no need to rehearse, when at this day nothing can be imagined more unbridled and dissolute than the clergy, & they are broken forth to so great licentiousness, that the whole world crieth out of it. That all antiquity should not seem to be utterly buried among them, I grant in deed that they do with certain shadows deceive the eyes of the simple: but those are such as come no nearer to the ancient manners, than the counterfeiting of an ape approacheth to that which men do by reason and advise. There is a notable place in Xenophon, where he teacheth how foully the Persians had swerved from the ordinances of their Elders, and were fallen from the rigorous kind of life, to softness and deyntinesse, that yet they covered this shame, saying that they diligently kept the ancient usages. For when in the time of Cirus sobriety and temperance so far flourished that men needed not to wipe, yea and it was accounted a shame: with posterity this continued a religious observation, that no man should draw snott out at his nostrils, but it was lawful to suck it up, and feed within even till they were rotten the stinking humours which they had gathered by gluttonous eating. So by the old order it is unlawful to bring winepots to the board: but to swill in wine that they need to be carried away drunken, is tolerable. It was ordained to eat but ones in a day: this these good successors have not abrogate, but they gave leave to continue their surfeitings from mid day to mid night. The custom was that men should make an end of their days journey fasting. But it was at liberty and usedly the custom, for avoiding of weariness, to shorten their journey to two hours. Whensoever the Papists shall pretend their bastard rules, to show themselves to be like to the holy fathers: this example shall sufficiently reprove their fond counterfeiting that no painter can more lively express it.  
In one thing they be to rigorous and unentreatable, that they give not leave to priests to marry. But how great liberty there is among them to use whoredom unpunished, is not needful to be spoken: and bearing them bold upon their stinking unmarried life, they have hardened themselves to all wicked doings. But this forbidding doth plainly show, how pestilent all their traditions are, forasmuch as it hath not only spoiled the church of good and fit Pastors, but also hath brought in a horrible sink of mischiefs, and thrown many souls into the gulf of desperation. Truly whereas marriage hath been forbidden to priests, that same hath been done by wicked tyranny, not only against the word of God, but also against all equity. first to forbid that which the Lord had left at liberty, was by no means lawful for men. Again, that God hath expressly provided by his word that this liberty should not be broken, is so evident that it needeth no long demonstration. I speak not how Paul in many places willeth a Bishop to be the husband of one wife. 
i Tim. iii.ii. &. i. vi. i. Timon▪ iiii. iii.  But what could be more vehemently spoken, than where he pronounceth by the Holy ghost, that there shallbe in the last times wicked men that shall forbid marriage: and he calleth them not only deceivers, but devels? This therefore is a Prophecy, this is a holy Oracle of the Holy ghost, wherewith he willed to arm the church aforehand against dangers, that the forbidding of marriage is the doctrine of devels. But they think that they have gaily escaped when they wrist this sentence to Montanus, the Tatrans, Eucratites and other old heretics. They only (say they) condemned marriage: but we do not condemn it, but debar the Clergy from it, for whom we think it not to be convenient. As though albeit this prophecy was first fulfilled in those aforesaid men, it might not also be applied to these: or as though this childish fond subtlety were worth the hearing, that they say that they forbid it not, because they forbidden it not to all. For it is all one as if a tyrant wo●ld affirm that it is not an unjust law, with unjustice whereof one part 〈◊〉 of the city is oppressed.  
They object, that the priest doth by some mark differ from the people. As though the Lord did not also foresee this, with what ornaments priests ought to excel. So they accuse the Apostle of troubling the order and confounding the comeliness of the church, which when he portrayed out the absolute form of a good Bishop, durst set marriage among the other gifts which he required in him. I know how they expound this, namely that none is to be chosen that hath had a second wife. And I grant that this is not a new exposition: but that it is a false exposition, appeareth by the text itself, because he by and by after setteth out of what qualities the wives of Bishops and Deacons ought to be. Paul reckoneth marriage among the virtues of a Bishop: these men teach that it is an intolerable fault in the order of the Clergy. 
Sirituis ad episcop. hispansarun.  And, on God's name, not contented with this general dispraise they call it in their canons uncleanness and defiling of the flesh. Let every man think with himself out of what workshop these things be come: Christ vouchsafeth so to honour marriage that he willeth it to be an image of his holy conjoining with the church. What could be spoken more honourably to set out the dignity of marriage? With what face therefore shall that be called unclean or defiled wherein shineth a likeness of the spiritual grace of Christ?  
But now when their forbidding so evidently fighteth with the word of God, yet they find in the Scriptures wherewith to defend it. The levitical priests were bound to lie a sunder from their wives, so oft as it came to their turns to minister, that they might handle the holy things pure and undefiled. Therefore it were very uncomely, that our holy things, sith they be both much more noble and daily, should be handled of married men. As though there were all one person of the minister of the Gospel, as was of the levitical priesthood. For they, as figures, represented Christ, which being the mediator of God and men should with most absolute pureness reconcile the Father unto us. But when sinners could not in every behalf express the figure of his holiness, yet that they might with certain gross draughts yield a shadow of him, they were commanded to purify themselves beyond the manner of men, when they came to the Sanctuary: namely because they then properly figured Christ, for that as pacifiers to reconcile the people to God they appeared at the tabernacle the image of the heavenvly judgment seat. Forasmuch as the Pastors of the church do not bear this person at this day, 
Heb. xiii. iiii.  therefore they are vainly compared with them. Wherefore the Apostle doth without exception boldly pronounce, that marriage is honourable among all men, but that for whoremongers & adulterers abideth the judgment of God. And the Apostles themselves did with their own example approve that marriage is not unmeet for the holiness of any office be it never so excellent. 
i Corin. ix. v.  For Paul witnesseth that they did not only keep wines, but also carried them about with them.  
Again it was a marvelous shamelessness that they durst set out this comeliness of chastity for a necessary thing, to the great reproach of the old church: which when it abounded with singular learning of God, yet excelled more in holiness. For if they pass not upon the Apostles, (as they are wont sometime stoutly to despise them) what I beseech you will they do to all the old fathers, whom it is certain to have not only suffered, but also allowed marriage in the order of Bishops? They forsooth did nourish a filthy profaning of holy things, forasmuch as so the mysteries of the Lord were not rightly reverenced among them. It was moved in deed in the Nicene Synod to have unmarried life commanded: as there always want not some superstitious men, 
Histo. tripart. Lib. two. ca▪ xiiii.  which do ever invent some new thing, to bring themselves in admiration. But what was decreed? The sentence of Paphuntius was assented to, which pronounced that a man's lying with his own wife is chastity. Therefore marriage remained holy among them: neither did it turn them to any shame, nor was thought to spot the ministery.  
Then followed times, in which to superstitious observation of single life grew in force. Hereupon came those often and unmeasurably advanced praises of virginity, so that scarcely any other virtue was thought among the people to be compared with it. And although marriage was not condemned for unclean, yet the dignity thereof was so diminished, and the holiness of it obscured, that he seemed not to aspire with a courage strong enough to perfection, that did not refrain himself from it. Hereupon came those canons whereby it was first forbidden that they which were come to the degree of priesthood should not contract marriage: then, that none should be taken into that order but unmarried men, or such as did forsake marriage together with their wives. These things, because they seemed to procure reverence to priesthood, were (I grant) even from antiquity received with great well liking. But if the adversaries object antiquity against me, first I answer that this liberty remained both under the Apostles & in certain ages after them, that Bishops might be married: that the Apostles themselves, and other Pastors of great authority which succeeded in their places, used the same without sticking at it. The example of that ancienter church ought worthily to be of greater weight with us, than that we should think that to be either unlawful or uncomely for us which was then with praise received and used. Secondly I say that the age which for immeasurable affection to virginity began to be partial against marriage, did not so lay upon priests the law of unmarried life, as though it were a thing necessary of itself, but because they preferred unmarried men above the married. Finally I answer that they did not so require it that they did with force & necessity constrain them to continence which were not fit to keep it. For when they punished whoredoms with most severe laws, of them that contracted marriage they decreed no more but that they should give over the execution of their office.  
Therefore whensoever the defenders of this new tyranny shall seek the pretence of antiquity to defend their unmarried life: so oft we shall answer them with requiring them, that they restore the old chasteness in their priests: that they remove adulterers & whoremongers: that they suffer not those in whom they suffer not honest & chaste use of marriage bed, to run unpunished into all kind of lust: that they call again the discontinued discipline, whereby all wantonnesses may be restrained: that they deliver the church from this so wicked filthiness, wherewith it hath been long deformed. When they have granted this, then they must again be put in mind that they boast not the thing for necessary, which being of itself at liberty hangeth upon the profit of the church. Yet I say not this for that I think that in any condition place is to be given to those canons which lay the bond of unmarried life upon the order of priests: but that the wiser sort may understand with what face our enemies do slander holy marriage in priests, by objecting the name of antiquity. As touching the fathers, whoes writings remain, even they when they speak of their own judgement, except Jerome, did not with so great spitefulness deface the honesty of marriage. 
Homel de invent. crucis.  We shallbe content with one commendation of chrysostom: because he sith he was a principal estemer of virginity, can not be thought to have been more lavish than other in commendation of marriage. Thus he saith: The first degree of chastity is pure virginity: the second is faithful marriage. Therefore the second kind of virginity is the chaste love of matrimony.   

¶ The xiii Chapter. Of vows, by rash promising whereof each man hath miserably entangled himself.  
IT is verily a thing to be lamented, that the church, for whom liberty was purchased with the inestimable price of the blood of Christ, hath been so oppressed with cruel tyranny, and almost overwhelmed with a huge heap of traditions: but in the mean time every man's private madness showeth, that not without most just cause there hath been so much permitted of God to Satan and his ministers. For they thought it not enough, neglecting the commandment of Christ, to bear any burdens whatsoever were laid upon them by false teachers, unless they did also each man procure to himself several burdens of his own, and so with digging pits for themselves should drown themselves deeper. This was done while they strived in devising of vows, by which there might be added to the common bonds a greater and straighter byndig. Scythe therefore we have taught, that by their boldness which have borne rule under the title of Pastors in the church, the worshipping of God hath been corrupted, when they snared silly consciences with their unjust laws: here it shall not be out of season to adjoin an other evil which is near unto it, that it may appear that the world according to the perverseness of his own disposition, hath always, with such stops as it could, put away the helps whereby it should have been brought to God. Now, that it may the better appear that very grievous hurt hath been brought in by vows, let the readers keep in mind the principles above set. For first we have taught, that whatsoever may be required to the framing of life godlily and holily, is comprehended in the law. Again we have taught, that the Lord, that he might thereby the better call us away from devising of new works, hath enclosed the whole praise of righteousness in the simple obedience of his will. If these things be true, it is easy to judge that all feigned worshippings, which we invent to our selves to deserve the favour of God, are not acceptable to him how much soever they please us. And truly the Lord himself in many places doth not only openly refuse them, but also grievously abhorred them. Hereupon ariseth a doubt of those vows which are made beside the express word of God, what account is to be made of them, whether they may rightly be vowed of Christian men, and how far they bind them. For the same which among men is called a promise, in respect of God is called a vow. But to men we promise those things either which we think will be pleasant unto them, or which we own of duty. Therefore there ought to be a much greater heedful observation in vows which are directed to God himself, with whom we ought to deal most earnestly. In this point superstition hath in all ages marvelously ranged, so that men without judgment, without choice, did by and by vow unto God whatsoever came in their mind, or into their mouth. Hereupon came those follies, yea monstrous absurdities of vows among the heathen, wherewith they did to insolently mock with their Gods. And I would to God that Christians also had not followed this their boldness. It ought not in deed to have been so: but we see that in certain ages passed nothing hath been more usual than this wickedness, that the people each where despising the law of God did wholly burn with mad greediness to vow whatsoever had pleased them in their dream. I will not hatefully enforce, nor particularly rehearse how heinously & how many ways herein men have offended: but I thought good to say this by the way, that it may the better appear, that we do not move question of a needless matter, when we entreat of vows.  
Now if we will not err in judging which vows be lawful, and which be wrongful, it behoveth to weigh three things: that is to say, who it is to whom the vow is made: who we be that make the vow: last of all, with what mind we vow. The first point hath respect to this, 
Colo. two. xxiii.  that we should think that we have to do with God, whom our obedience so much delighteth, that he pronounceth all willworships to be accursed, how gay and glorious soever they be in the eyes of men. If all voluntary worships, which we ourselves devise without commandment, be abominable to God, it followeth that no worship can be acceptable to him but that which is allowed by his word. Therefore let us not take so great liberty to ourselves that we dare vow to God that which hath no testimony how it is esteemed of him. 
Ro. xiiii. xxiii.  For whereas that which Paul teacheth, that it is sin whatsoever is done without Faith, extendeth to all doings, then verily it chiefly hath place when thou directest thy thought the straight way to God. But if we fall and err even in the smallest things, (as Paul there disputeth of the difference of meats) where certainty of Faith shineth not before us: how much more modesty is to be used, when we attempt a thing of greatest weight? For nothing ought to be more earnest unto us than the duties of religion. Let this therefore be the first consideration in vows, that we never come to the vowing of any thing, but that conscience have first certainly determined that it attempteth nothing rashly. But it shall then be free from danger of rashness, when it shall have God going before it, and as it were informing it by his word what is good or unprofitable to be done.  
In the other thing which we have said to be here to be considered, this is contained, that we measure our own strengths, that we have an eye to our vocation, that we neglect not the benefit of liberty which God hath given us. For he that voweth that which either is not in his power, or disagreeth with his vocation, is rash: and he that despiseth the bountifulness of God, whereby he is appointed Lord of all things, is unthankful. When I say thus, I do not mean that any thing is so set in our own hand, that standing upon confidence of our own strength we may promise the same to God. For it was most truly decreed in the Council at Arausium, that nothing is rightly vowed to God but that which we have received of his hand, 
Concil. Arausi. cap. xi. Rom. xii. iii. i Cor. xii. xi.  forasmuch as all things that are offered him are his mere gifts. But sith some things are by god's goodness given us, and other some things by his equity denied us: let every man (as Paul commandeth) have respect to the measure of grace given unto him. Therefore I do here mean nothing else, but that vows must be tempered to the measure which the Lord prescribeth thee in his giving: lest if the attempt further than he permitteth, thou throw thyself down headlong with taking to much upon thee. As for example. When those murderers, 
Act. xxiii. xii.  of whom mention is made in Luke, vowed that they would taste of no meat till Paul were slain: although the devise had not been wicked, yet the rashness itself was not to be suffered, that they made the life and death of a man subject to their power. So jephthe suffered punishment for his folly, 
jud. x●. thirty.  when with headlong heat he conceived an unadvised vow. In which kind unmarried life hath the chief place of mad boldness. For sacrificing priests, monks, & nuns, forgetting their own weakness, think themselves able to keep unmarried life. But by what Oracle are they taught that they shall have chastity throughout all their life, to the very end whereof they vow it? They hear the word of God concerning the universal state of men, 
Gene. two. xviii.  It is not good for man to be alone. They understand, and I would to God that they did not feel, that sin remaining in us is not without most sharp pricks. With what confidence dare they shake of the general calling for all their life long: whereas the gift of continence is oftener granted for a certain time as opportunity requireth? In such stubborness let them not look for God to be their helper: but let them rather remember that which is said. Thou shalt not tempt the Lord thy God. And this is to tempt God, to endeavour against the nature put in us by him, and to despise his present gifts as though they nothing belonged unto us. Which they not only do: but also marriage itself, which God thought it not against his majesty to institute, which he hath pronounced honourable in all men, 
Heb xiii. iiii. job. ii.ii.  which Christ our Lord hath sanctified with his presence, which he vouchsafed to honour with his first miracle, they dare call defile, only to advance with marvelous commendations a certain unmarried life of what sort soever it be. As though they themselves did not show a clear example in their life, that unmarried state is one thing, and virginity an other: which their life yet they most shamelessly call angelic, doing herein verily to great injury to the Angels of God to whom they compare whoremongers, adulterers, and somewhat else much worse and filthier. And truly here need no arguments, when they are openly confuted by the thing itself. For we plainly see, with how horrible pains the Lord doth commonly take vengeance of such arrogance, and contempt of his gifts by to much trust in themselves. I spare for shame to speak of the more secret faults, of which even this that is already perceived is to much. It is out of controversy that we ought to vow nothing, that may hinder us from serving of our vocation. As if a householder should vow, that he will leave his wife and his children and take other charges in hand: or if he that is filled to bear office, when he is chosen do vow that he will be a private man. But what is meant by this, that our liberty should not be despised, hath some difficulty if it be not declared. Therefore thus in few words I expound it. Sith God hath made us Lords of all things, and hath so made them subject unto us that we should use them all for our commodity: there is no cause why we should hope that it shallbe and acceptable work to God if we yield ourselves into bondage to the outward things which ought to be a help unto us. I say this for this purpose, because many do hereby seek praise of humility, if they snare themselves with many observations, from which God not without cause willed us to be free and discharged. Therefore if we will escape this danger, let us always remember that we ought not to departed from that order which the Lord hath ordained in the Christian church.  
Now I come to that which I did set in the third place: that it is much material with what mind thou makest a vow, if thou wilt have it allowed of God. For sith the Lord regardeth the heart, not the outward show, it cometh to pass that the self same thing, by changing the purpose of the mind, doth sometime please him and is acceptable unto him, and sometime highly displeaseth him. If thou so vow the abstaining from wine, as though there were any holiness in it, thou art superstitious: if thou have respect to any other end which is not evil, no man can disallow it. But in my judgement there be four ends, to which our vows shallbe rightly directed: of which for teachings sake I refer two to the time past, and the other two to the time to come. To the time passed belong those vows, whereby we do either testify our thankfulness to God for benefits received: or to crave the turning away of his wrath, we ourselves do punish ourselves for the offences that we have committed. Let us call the first sort, if you will, the exercises of thanksgiving, the other of repentance. Of the first kind we have an example in the tithes which jacob vowed, 
Gene. xxviii. xx.  if the Lord did bring him home safe out of banishment into his country. Again in the old Sacrifices of the peaceoffringes, which godly kings and captains, when they took in hand righteous war, 
Psa. xxii. xxvii. &. lvi. xiii. &. cxvi xiiii. xviii.  did vow that they would pay if they had obtained the victory. or at least when they were oppressed with any great distress, if the Lord had delivered them. So are all those places in the Psalms to be understood which speak of vows. Such vows may at this day also be in use among us, so oft as the Lord hath delivered us either out of any calamity, or from a hard sickness, or from any other hanger. For it is then not against the duty of a godly man, to consecrate to God his vowed oblation, as a solemn token of his reknowleging, lest he should seem unthankful toward his goodness. Of what sort the second kind is, it shall suffice to show with one only familiar example. If any by the vice of gluttony by fallen into any offence, nothing withstandeth but that to chastise his intemperance he may for a tune forsake all dainty meats, and may do the same with a vow adjoined, that he may bind himself with the straighter bond. Yet I do not so make a perpetual law to them that have likewise offended: but I show what is lawful for them to do, which shall think such a vow profitable for themselves. I do therefore so make such a vow lawful, that in the mean time I leave it at liberty.  
The vows that are applied to the time to come, partly (as we have already said) do tend to this end that we may be made the warer: and partly that as it were by certain spurs we may be pricked forward to our duty. Some man seeth himself to be so inclined to some certain vice, that in a thing which otherwise is not evil he can not temper himself from falling forthwith into an evil: he shall do nothing inconveniently if he do for a time by vow cut of from himself the use of that thing. As if a man know that this or that apparel of body is perilous unto him, & yet enticed with desire he earnestly covet it, what can he do better, than if in putting a bridle upon himself, that is in charging himself with necessity of abstaining from it, he deliver himself from all doubting? Likewise if a man be forgetful or slow to necessary duties of godliness, why may he not by taking a vow upon him both awake his memory and shake of his slothfulness? In both I grant that there is a form of childish schooling: but even in this that they are helps of weakness, they are not without profit used of the raw and unperfect. Therefore we shall say that those vows are lawful which have respect to one of these ends, specially in outward things, if they both be upholden with the allowance of God, and do agree with our vocation, and be measured by the power of grace given us of God.  
Now also it is not hard to gather what is generally to be thought of all vows. There is one common vow of all the faithful, which being made in Baptism we do confirm and as it were establish by Catechism and receiving of the Supper. For the Sacraments are as charters, by which the Lord delivereth to us his mercy and thereby everlasting life, and we again on our behalfs do promise him obedience. But this is the form or verily the sum of the vow, that forsaking Satan we yield ourselves into service to God, to obey his holy commandments, and not to follow the perverse desires of our flesh. It ought not to be doubted but that this vow, sith it hath testimony of the Scripture, yea and is required of all the children of God, is both holy and profitable to salvation. And it maketh not to the contrary, that no man in this life performeth the perfect obedience of the law which God requireth of us. For sith this form of covenanting is comprised within the covenant of grace, under which is contained both forgiveness of sins and the Spirit of Sanctification: the promise which we there make is joined both with beseeching of pardon and with craving of help. In judging of particular vows, it is necessary to keep in mind the three former rules, whereby we may safely weigh of what sort every vow is. Neither yet think that I so commend the very same vows which I affirm to be holy, that I would have them to be daily. For though I dare teach no certain rule of the number or time: yet if any man obey my counsel, he shall take upon him none but sober and for a tyme. For if thou oftentimes break forth into making of many vows, all religiousness will with very continuance grow out of estimation with thee, and thou shalt come to a bending readiness to fall into superstition. If thou bind thyself with a perpetual vow, either for great pain and tediousness thou shalt undo it, or being wearied with long continuance thou shalt at one time or other be bold to break it.  
Now also it is plain with how great superstition in this behalf the world hath in certain ages passed ben possessed. One man vowed that he would abstain from wine: as though abstaining from wine were of itself a worship acceptable to God. An other bound himself to fasting, an other to abstaining from flesh for certain days, in which he had with vain opinion feigned to be a singular holiness above the rest. And some things also were vowed much more childish, although not of children. For this was holden for a great wisdom, to take upon them vowed pilgrimages to holier places, and sometime either to go all their journey on foot, or with their body half naked, that by their weariness the more merit might be gotten. These and such other, with incredible zeal whereof the world hath a while swelled, if they be examined by those rules, which we have above set, shallbe found not only vain and trifling, but full of manifest ungodliness. For howsoever the flesh judge, God abhorreth nothing more than feigned worshippings. There are beside this those pernicious and damned opinions, that hypocrites when they have such trifles think that they have gotten no small righteousness: they repose the sum of godliness in outward observations: they despise all other that are less careful of such things.  
To reckon up all the particular forms, is nothing to purpose. But forasmuch as the monkish vows are had in greater reverence, because they seem allowed by the common judgment of the church: of those it is good to speak briefly. First lest any should by prescription of long time defend monkery, such as it is at this day, it is to be noted that in old time there was in monasteries a far other order of living. Such as were disposed to exercise themselves to greatest severity and patience, went thither. For what manner of discipline they say that the Lacedæmonians had under the laws of Lycurgus, such was at that time among the monks, yea and much more rigorous. They slept upon the ground: their drink was water: their meat was bread, herbs and roots: their chief dainties were in oil and ciches. They abstained from all delicate diet and trimming of body. These things might seem above truth, if they were not written by witnesses that saw and proved them, as Gregory Nazianzene, Basile, and chrysostom. But with such introductions they prepared themselves to greater offices. For, that the colleges of monks were then as it were the sedeplottes of the order of ministers of the church, both these whom we have now named are a proof plain enough, (for they were all brought up in monasteries and from thence called to the office of Bishops) and also many other singular and excellent men in their tyme. And Augustine showeth that this was also used in his time, that monasteries yielded clerks to the church. 
Epi. ●1.  For he speaketh thus to the monks of the Isle of Caprarea: But you brethren we exhort in the Lord, that ye keep your purpose and continue to the end: and if at any time our mother the church shall require your travail, do ye neither with greedy pride take it upon you, nor with flattering slothfulness refuse it: but with a meek har● obey to God. Neither prefer ye your own quiet leisure above the necessities of the church: to whom if no good men would have ministered in her travail, you should not have found how you should have been borne. He speaketh there of the ministery, by which the faithful are spiritually borne again. 
Epi. 76.  Also to Aurelius: There is both occasion of falling given to themselves, and most heinous wrong done to the order of the clergy, if forsakers of monasteries be chosen to the soldiorship of the clergy: when even of those that remain in the monastery, we use to take into the clergy none but the most approved and best. Unless perhaps as the common people say, he is an evil pyner but a good fiddler: so it shall also be ieslyngly said of us, he is an evil monk, but a good clerk. It is to much to be lamented, if we lift up monks into such a ruinous pride, and think clerks worthy of so great reproach, whereas sometime even a good monk maketh not a good clerk, if he have sufficient continence, and yet want necessary learning. By these places it appeareth, that godly men were wont with the discipline of monks to prepare themselves to the government of the church, that they might the fit and better instructed take so great an office upon them. Not that they all attained to this end, or yet tended toward it, when for the most part they were unlearned men: but such were chosen out as were meet for it.  
But chiefly in two places he painteth out unto us the form of the old monkery. In the book Of the manners of the Catholic church, where he setteth the holiness of that profession against the slanders of the Manichees: and in an other book, which he entitled Of the work of monks, where he inveigheth against certain degendred monks, which began to corrupt that order. I will here so gather a sum of those things which he sayeth, that so near as I may I will use his own words. Despising (sayeth he) the enticements of this world, 
De mor. eccles. cathel. cap. xxxi.  gathered into one most chaste and holy life, they spend their time together, living in prayers, readynges, and disputations, not swelling with pride, not troublesome with stubborness, not wan with enviousness. None possesseth any thing of his own, none is burdenous to any man. They get by working with their hands those things wherewith both their body may be fed, and their mind may not be hindered from God. Their work they deliver to them whom they call deans. Those Deans despising all things with great carefulness make account thereof to one whom they call Father. These Fathers not only most holy in manners, but also most excellent in godly doctrine, high in all things, do with no pride provide for them whom they call children, with great authority of them in commanding, & great willyngnesse of the other in obeying: They come together at the very last time of that day, every one from his dwelling, while they be yet fasting to hear that Father: and there meet together to every one of these Fathers at the least three thousand men, (he speaketh chiefly of Egypt, and of the East) than they refresh their body, so much as sufficeth for life and healthfulness, every man restraining his desire, not to take largely even of those things that they have present very spare and vile. So they do not only abstain from flesh and wine, so much that they may be able to tame their lusts, but from such things which do so much more greedily provoke appetite of the belly and throat, how much they seem to other, to be as it were cleaner, by colour whereof the filthy desire of exquisite meats, which is not in flesh, is wont to be fond & foully defended. Whatsoever remaineth above necessary food (as there remaineth oftentimes much of the works of their hands and pinching of their fare) is with greater care distributed to the poor, than it was gotten by them that do distribute it. For they do in no wise travail that they may have abundance of these things, but they by all means endeavour that that which they have abounding may not remain with them. Afterward when he hath rehearsed the hardness, whereof he himself had seen examples both at Milan and else where: among these things (saith he) no man is enforced to hard things which he can not bear: 
Ibidem. ca xxxiii. Tit. ●. x●  no man is charged with that which he refuseth: neither is he therefore condemned of the rest, because he confesseth himself to want strength in following of them: for they remember how much charity is commended: they remember that all things are clean to the clean. Therefore all their diligence watcheth, not to the refusing of kinds of meat as unclean, but to tame lust, and to retain the love of brethren. They remember, 
i Cor. vi.xiii.  meat for the belly, and the belly for meats. etc. Yet many strong do abstain for the weaks sake. Many of them have no need to do thus: but because it pleaseth them to sustain themselves with base diet and nothing sumptuous. Therefore they themselves, which being in health do forbear, if consideration of their health compel, when they are sick do take without any fear. Many drink no wine, and yet they think not themselves defiled with it: for they most gently cause it to be given to the fainter, and to them that can not get the health of their body without it: and some which foolishly refuse it, they do brotherly admonish that they be not with vain superstition sooner made weaker than holier. So they diligently exercise godliness: but they know that the exercising of the body pertaineth but to a short tyme. Charity is chefesly kept: to charity the diet, to charity the speech, to charity the apparel, to charity the countenance is fitted. They meet and conspire into one charity. To offend it is accounted as heinous as to offend God. If any resist charity, he is cast out and shunned. If any offend charity, he is not suffered to abide one day. Forasmuch as in these words, as in a painted table, that holy man seemeth to have set out what manner of life monkery was in old time, although they were somewhat long, yet I was content to interlace them here: because I saw that I should have been somewhat longer if I had gathered the same things out of divers, how much soever I studied for briefness.  
But my purpose here is not to go through this whole matter, but only by the way to point out, not only what manner of monks the Old church had, but what manner of thing the profession of monks was at that time: so as the soundwitted readers may judge by the comparison, what face they have which allege antiquity to maintain the present monkery. Augustine when he depaynteth unto us a holy and true monkery, would have to be absent all rigorous exacting of those things which by the word of the Lord are left us at liberty. But there is nothing that is at this day more severely required. For they count it a mischief that can never be purged, if any do never so little serve from the prescribed rule in colour or fashion of garment, in kind of meat, or in other trifling and cold ceremonies. 
De opere monach.  Augustine stoutly maintaineth, that it is not lawful for monks to live idle upon other men's. He denieth that there was ever in his time any such example of a well ordered monastery. Our men set the chief part of their holiness in idleness. For if you take idleness from them, where shallbe that contemplative life whereby they boast that they excel all other men, and approach near unto Angels? Finally Augustine requireth such a monkery, as should be nothing but an exercise and help to the duties of godliness which are commended to all Christians. What? when he maketh charity the chief, yea and almost only rule thereof, do we think that he praiseth a conspiring, whereby a few men being bound together, are severed from the whole body of the church? But rather he willeth them with their example to give light to other to keep the unity of the church. In both these points, there is so much difference of the monkery at this present, that a man can scarcely find any thing more unlike, I will not say contrary. For our monks not contented with that godliness, to the study of which alone Christ commandeth them that are his continually to apply, do imagine I wot not what new godliness, by meditation whereof they may be perfecter than other.  
If they deny this, I would know of them why they vouchsafe to give to their own order alone the title of perfection, and take away the same from all the callings of God. Neither am I ignorant of that sophistical solution, that it is not therefore so called because it doth contain perfection in it, but because it is the best of all other to attain perfection. When they are disposed to boast themselves before the people, when to snare unskilful and unware young men, when to maintain their privileges, when to advance their own dignity to the reproach of other, than they boast that they are in the state of perfection. When they are so nigh driven that they can not defend this vain arrogance, than they flee to this starting hole, that they have not yet attained perfection, but that they are in the same state wherein they aspire unto it above other. In the mean time that admiration among the people remaineth, as though the only monkish life were angelic, perfect, and cleansed from all fault. By this pretence they make most gainful markets, but that same moderation lieth buried in a few books. Who doth not see that this is an intolerable mockery? But let us so reason with them, as though they gave no more to their profession than to call it a state of attaining perfection. verily in giving it this name, they do as by a special mark make it differing from other kinds of life. And who can abide this, that so great honour should be given away to an ordinance that is nowhere by any one syllable allowed: and that by the same all other callings of God, which are by his own holy mouth not only commanded, but also commended with notable titles of praise, are by the same accounted unworthy? And how great wrong (I beseech you) is done to God, when I wot not what new found thing is preferred above all the kinds of life ordained by himself, and praised by his own testimony?  
But go to, let them say that it is a slander which I have before said, that they are not contented with the rule prescribed of God. Yet though I hold my peace, they themselves do more than enough accuse themselves. For they openly teach, that they take upon them more burden than Christ laid upon his: 
Math. v. xiiii.  because forsooth they promise to keep the counsels of the Gospel concerning loving their enemies, not coveting of revenge, not swearing. etc. to which things Christians are not generally bound. Herein what antiquity will they show forth against us? This never came in any of the old father's minds. They all cry out with one voice that there was no one little word at all uttered of Christ, which ought not necessarily to be obeyed. And without any doubting they do each-where teach, that these very same things by name were commandments, which these good expositors triflyngly say, that Christ did but counsel. But forasmuch as we have before taught that this is a most pestilent error, let it suffice here to have briefly noted that the monkery which is at this day, is grounded upon the same opinion, which all the godly aught worthily to abhor: which is, that there should be imagined some perfecter rule of life, than this common rule which is given of God to the whole church. Whatsoever is builded upon this foundation, can not be but abominable.  
But they bring an other proof of their perfection, which they think to be most strong for them. 
Mat. nineteen. xxi.  For the Lord said to the young man that asked him of the perfection of righteousness, If thou wilt be perfect, sell all that thou hast and give it to the poor. Whether they do so or no, I do not yet dispute: but grant them that for this present. Therefore they boast that they be made perfect by forsaking all theirs. 
i Cor. xiii iii.  If the sum of perfection stand in this, what meaneth Paul when he teacheth, that he which hath distributed all his goods to the poor, unless he have charity, is nothing? What manner of perfection is this, which if charity be absent, is brought with man to nothing? Here they must needs answer, that this is the chiefest in deed, but not the only work of perfection. But here also Paul crieth against them, 
Coloss. iii xiiii.  which sticketh not to make charity the bond of perfection, without any such forsaking. If it be certain that between the master and the disciple is no disagreement, and the one of them clearly denieth the perfection of man to consist in this that he should forsake all his goods, and again affirmeth, that perfection is without it: we must see how that saying of Christ is to be taken. If thou wilt be perfect, sell all that thou hast. Now, it shallbe no dark sense, 
Luke. x. xxv.  if we weigh (which we ought always to mark in all the preachings of Christ) to whom these words be directed. A young man asketh, by what works he shall enter into everlasting life. Christ, because he was asked of works, sendeth him to the law, and rightfully: for it is the way of eternal life, if it be considered in itself, and is no otherwise unable to bring salvation unto us but by our own perverseness. By this answer Christ declared, that he teacheth no other rule to frame life by, than the same that had in old time been taught in the law of the Lord. So did he both give witness to the law of God, that it was the doctrine of perfect righteousness: and therewithal did meet with slanders, that he should not seem by any new rule of life to stir the people to forsaking of the law. The young man being in deed not of an evil mind, but swelling with vain confidence, answered that he had from his childhood kept all the commandments of the law. It is most certain that he was an infinite space distant from that to which he boasted that he had attained. And if his boasting had been true, he had wanted nothing to the highest perfection. For we have before showed, that the law containeth in itself perfect righteousness: and the same appeareth hereby, that the keeping of it is called the way of eternal salvation. That he might be taught to know how little he had profited in that righteousness, which he had to boldly answered that he had fulfilled, it was profitable to shake out a familiar fault of his. When he abounded in richesse, he had his heart fastened upon them. Therefore because he felt not this secret wound, Christ lanced him. Go (saith he) sell all that thou haste. If he had been so good a keeper of the law as he thought he was, he would not have gone away sorrowful when he heard this word. For who so loveth God with all his heart, whatsoever disagreeth with the love of him, he not only taketh it for dung, but abhorreth as bringing destruction. Therefore whereas Christ commandeth the covetous richman to leave all that he hath, it is all one, as if he should command the ambitious man to forsake all honours, the voluptuous man all delights, and the unchaste man all the instruments of lust. So consciences that are touched with no feeling of general admonition, must be called back to the particular feeling of their own evil. Therefore they do in vain draw this special case to general exposition, as though Christ did set the perfection of man in forsaking of goods: whereas he mente nothing else by this saying, than to drive the young man that stood to much in his own conceit, to feel his own sore, that he might understand that he was yet a great way distant from perfect obedience of the law, which otherwise he did falsely take upon him. I grant that this place hath been evil understanded of some of the Fathers, and that thereupon grew this coveting of wilful poverty, whereby they only were thought to be blessed, which forsaking all earthly things, did dedicate themselves naked to Christ. But I trust that all the good and not contentious men will be satisfied with this my exposition, so that they shall no more doubt of the meaning of Christ. Howbeit the Fathers thought nothing less, than to stablish such a perfection, as hath sins been framed by the cowled Sophisters, thereby to raise up a double Christianity. For that doctrine full of sacrilege was not yet borne, which compareth the profession of monkery to Baptism, yea and openly affirmeth, that it is a form of second Baptism. Who can doubt that the Fathers with all their heart abhorred this blasphemy? Now as touching that last thing, which Augustine sayeth to have been among the old Monks, that is, that they applied themselves wholly to Charity: what need I to show in words that it is most far from this new profession? The thing itself speaketh, that all they that go into Monasteries, depart from the church. For why? Do not they sever themselves from the lawful fellowship of the faithful, in taking to themselves a peculiar ministery and private ministration of Sacraments? What is it to dissolve the Communion of the church, if this be not it? And (that I may follow the comparison which I began to make, and may once conclude it) what have they in this behalf like to the old monks? They although they dwelled severally from other men, yet had not a several church: they did partake of the sacraments together with other: they appeared at solemn assemblies: there they were a part of the people. These men, in erecting to themselves a private altar, what have they else done but broken the bond of unity? For they have both excommunicate themselves from the whole body of the church, and have despised the ordinary ministery, whereby the Lord willed to have peace and charity kept among his. Therefore how many ministries there be at this day. I say that there be so many assemblies of schismatics, which troubling the order of the church, are cut of from the lawful fellowship of the faithful. And that this departing should not be secret, they have given to themselves divers names of sects. Neither were they ashamed to boast of that, which Paul doth so detest that he can not sufficiently amplify the heinousness of it. Unless parhappe we think that Christ was divided of the Corynthians, when one gloried of one teacher, & an other of an other: and that now it is done without any injury to Christ, that in stead of christians we hear some called Benedictines, some franciscans, some Dominicanes: & that they are so called, that they themselves when they covet to be severally known from the common sort of Christians, do with great pride take these titles to them for the profession of their religion.  
These differences which I have hitherto rehearsed between the old monks and the monks of our age, are not differences in manners, but in the profession itself. Therefore let the readers remember that I have rather spoken of monkery than of monks, and have touched those faults, not which stick in the life of a few of them, but which can not be severed from their very order of living itself. But what difference is in their manners, what need I particularly to declare? This is certain, that there is no degree of men more defiled with all filthiness of vices: nowhere more are factious, hatreds, affections of parties, ambitions whoter than among them. In deed in a few monasteries they live chastened, if it be to be called chastity where lust is so far kept down that it be not openly evil spoken of: yet a man shall scarcely find every tenth monastery which is not rather a stews than a holy house of chastity. But what honest sparing is in their diet? Swine be none otherwise satted in sties. But lest they should complain that I handle them to ungently, I go no further. Howbeit in those few things which I have touched, whosoever knoweth the thing itself will confess that there is nothing spoken accuserlike. Augustine, when according to his testimony monks excelled in so great chastity, yet complaineth that there were many vagabonds, which with evil crafts and deceits wiped simple men from their money, which with carrying about the relics of martyrs did use filthy merchandisynges, yea and in steed of the relics of martyrs did show forth the bones of any other dead men, and which with many such wicked doings sclandred the order. As he reporteth that he saw no better men than them which have profited in monasteries, so he lamenteth that he hath seen no worse men than those that disprofited in monasteries. What would he say if at this day he saw all monasteries to swell, and in a manner to burst with so many and so despaired vices? I speak nothing but that which is well known to all men. Yet doth not this dispraise pertain to all without any exception at all. For as there was never rule and discipline of living holily so established in monasteries, but that there remained some draves much unlike the rest: so I do not say that monks are at this day so run out of kind from that holy antiquity, but that they have yet some good men in their ●locke. But they lie hidden a few and scattered in that huge multitude of naughty and wicked men: and they are not only despised, but also lewdly railed at, and sometime cruelly handled of other, which (as the Milesians proverb is) think that there ought to be no place for any honest man among them.  
By this comparison of the old and present monkery, I trust I have brought to pass that which I purposed, that it may appear that our cowled men do falsely pretend the example of the first church for defence of their profession: forasmuch as they no less differ from them than apes from men. In the mean time I stick not to declare, that even in that old form which Augustine commendeth, there is somewhat which little pleaseth me. I grant that they were not superstitious in exacting the outward exercises of rougher discipline, but I say that there wanted not to much affectation & wrongful zeal. It was a goodly thing, forsaking their goods, to be without all earthly carefulness: but God more esteemeth care to rule a household godlily, when a holy householder being lose and free from all covetousness, ambition, and other desires of the flesh, travaileth to this purpose to serve God in a certain vocation. It is a goodly thing to play the Philosopher in wilderness far from the company of men: but it agreeth not with Christian gentleness as it were for hatred of mankind to fly into desert and solitariness, and therewithalll to forsake those duties which the Lord hath chiefly commanded. Although we grant that there was no other evil in that profession, yet this verily was no small evil, that it brought an unprofitable and perilous example into the church.  
Now therefore let us see what manner of vows they be, wherewith monks at this day are professed into this goodly order. first, because their mind is to institute a new and feigned worshipping to deserve God's favour: I conclude by the things afore spoken that whatsoever they vow is abominable before God. Secondly without any regard of God's calling, without any his allowance, they invent for them such a kind of living as pleaseth themselves. I say that it is a rash and therefore an unlawful enterprise: because their conscience hath nothing whereupon it may uphold itself before God, and whatsoever is not of faith, 
Ro. xiiii. xxiii. Deu●er. xxxi. xvii. Psal. cvi; xxxvii;  is sin. Moreover when they bind themselves to many perverse & wicked worshippings, which the monkry at this day containeth in it. I affirm that they be not consecrated to God, but to the devil. For why was it lawful for the Prophet to say, that the Israelites offered their children to devils & not to God: only for this that they had corrupted the true worshipping of God with profane Ceremonies: and shall it not be lawful for us to say the same of monks, which with their cowl do put upon themselves a snare of a thousand wicked superstitions? Now what sorts of vows are there? They promise to God perpetual virginity, as though they had bargained with God before, that he should deliver them from need of marriage. There is no cause why they should allege, that they do not make this vow but trusting upon the grace of God. For scythe he pronounceth that he giveth it not to all men, 
Mat. nineteen. xi.  it is not in us to conceive a confidence of a special gift. Let them that have it, use it. If at any time they feel themselves to be troubled of their flesh, let them flee to his help by whoes only power they may resist. If they prevail not, let them not despise the remedy that is offered them. For they by the certain word of God are called to marriage, to whom power of continence is denied. 
i Cor. seven. ix.  Continence I call, not whereby the body is only kept clean from whoredom, but whereby the mind keepeth chastity undefiled. For Paul commandeth not only outward wantonness, but also the burning of the mind, to be avoided. This (say they) hath from furthest time of memory ben observed, that they which would dedicate themselves wholly to the Lord, should bind themselves to the vow of continence. I grant in deed that this manner hath also been of ancient time received: but I do not grant that that age was so free from all fault, that whatsoever was then done must be taken for a rule. And by little and little this unappeasable severity crept in, 
Epi. ●●.  that after a vow made there was no room for repentance. Which is evident by Cyprian. If virgins have of Faith dedicate themselves to God, let them continued shamefastly, and chastened without any feigning. So being strong and steadfast let them look for the reward of virginity. But if they will not or can not continue, it is better that they should marry than with their delights fall into the fire. What reproaches would they now spare to tear him withal, that would with such equity temper the vow of continence? Therefore they are departed far from that ancient manner, which will not only admit no moderation or pardon if any be found unable to perform his vow: but they do without all shame pronounce that he sinneth more grievously if he remedy the intemperance of the flesh with taking a wife, than if he defile both his body and soul with whoredom.  
But they still enforce the matter, and go about to show that such a vow was used in the Apostles time: 
i. Tim, ●▪ xii.  because Paul saith that the widows which having been once received into the Public ministery did marry, denied their first Faith. But I do not deny to them, that the widows, which bound themselves and their services to the church, did therewithal take upon them the bond of continual unmarried life: not because they reposed any religion therein as it afterward began to be used: but because they could not bear that office but being at their own liberty and lose from yoke of marriage. But if, when they had ones given their Faith, they looked back to new marriages, what was this else but to shake of the calling of God▪ Therefore it is no marvel that with such desires he saith that they wax wanton against Christ. afterward to amplify the matter he sayeth, that they do so not perform that which they have promised to the church, that they do also break and make void their first Faith given in Baptism: in which this is comprehended, that every man should answer his calling. Unless parhappe you had rather understand it thus, that having as it were lost all shame they did from thence fourth cast away all care of honesty, did give fourth themselves to all wantonness and unchastity, and did in licentious and dissolute life resemble nothing less than Christian women: which sense I like very well. Therefore we answer, that those widows which were then received to Public minister, did lay upon themselves a bond to continue unmarried: if they afterward married, we easily perceive that that happened to them which Paul speaketh of, that casting away shame they became more wanton than beseemed Christian women. That so they not only sinned, in breaking their Faith given to the church, but swerved from the common law of godly women. But first I deny that they did profess unmarried life for any other reason, but because marriage agreed not with that ministery which they took in hand: and I deny that they did bind themselves at all to single life, but so far as the necessity of their vocation did bear. Again I do not grant that they were so bound, but that it was then also better for them to marry, than either to be troubled with the prickings of the flesh, or to fall into any unclennese. Thirdly I say that that age is appointed of Paul, which is commonly out of danger: specially sith he commandeth them only to be choose, which contented with one marriage have already showed a token of their continence. And we do for no other reason disallow that vow of unmarried life, but because it is both wrongfully taken for a service of God, & it is rashly vowed of them to whom power of continence is not given.  
But how was it lawful to draw this place of Paul to nuns? For there were created deconisses, not to delight God with singing and with mumbling not understanded, & live the rest of their time idle: but that they should execute public ministration toward the poor, that they should with all study, earnestness, and diligence, endeavour themselves to the duties of charity. They did not vow unmarried life, to yield thereby any worship to God because they abstained from marriage: but only because they were thereby the more uncumbered to execute their office. Finally they did not vow it, either in the beginning of their youth, or yet in the midst of their flowing age, that they might afterward learn to late by experience into how great a headlong downefal they had thrown themselves: but when they seemed to have passed all danger, than they vowed a no less safe than holy vow. But (not to enforce the first two points) I say it was not lawful to have women received to vow continence before the age of three score years: forasmuch as the Apostle admitteth only women of lx years old, and commandeth the younger to marry and bring fourth children. Therefore neither that release made of xii years, and then xx. and afterward of thirty years▪ can be any way excused: and much less is it tolerable, that silly maids, before that they can by age know themselves, or have any experience of themselves, at not only trained by fraud▪ but constrained by force & threatenings to put on those cursed snares. I will not tarry upon confuting the other two vows. Only this I say: beside this that they be entangled with not a few superstitions, (as the matter is now a days) they seem to be made to this purpose, that they which vow them should mock both God and men. But lest we should seem to maliciously to shake up every small parcel, we will be content with that general confutation which is above set.  
What manner of vows be lawful and acceptable to God, I think is sufficiently declared. Yet because sometime unskilful and fearful consciences, even when they misslike or disallow any vow, do nevertheless doubt of the binding, and are grievously tormented, when they both dread to break their Faith given to God, and on the other side they fear lest they should more sin in keeping it: here they are to be succoured, that they may wind themselves out of this distress. But, to take away all doubt at ones: I say that all vows being not lawful, nor rightly made, as they are nothing worth before God, so ought to be void to us. For if in contracts of men those promises only do bind, in which he with whom we contract would have us bound: it is an absurdity, that we should be driven to the keeping of those things which God doth not require of us: specially sith our works are no otherwise right, but when they please God, and when consciences have this testimony that they please him. For this remaineth certain, whatsoever is not of Faith, 
Ro. xiiii xxiii.  is sin. Whereby Paul meaneth, that the work which is taken in hand with doubting, is therefore faulty, because Faith is the root of all good works, by which we are assured that they be acceptable to God. Therefore if it be lawful for a Christian man to go about nothing without this assuredness: if by fault of ignorance they have taken any thing in hand, why should they not afterward give it over when they be delivered from errors. Scythe vows unadvisedly made are such, they do not only nothing bind, but are necessarily to be undone. Yea what if they are not only nothing esteemed, but also are abominable in the sight of God, as is above showed? It is needless to discourse any longer of a matter not needful. This one argument seemeth to me to be enough to pacify godly consciences and deliver them from all doubt: that whatsoever works do not flow out of the pure fountain and be not directed to the lawful end, are refused of God: and so refused that he no less forbiddeth us to go forward in them, than to begin them. For hereupon followeth, that those vows which proceed of error and superstition, are both of no value before God, and to be forsaken of us.  
Moreover he that shall know this solution, shall have wherewith he may defend against the slanders of the wicked, them that depart from monkery to some honest kind of life. They are grievously accused of breach of Faith and perjury, because they have broken (as it is commonly thought) the insoluble bond wherewith they were bound to God and to the church. But I say that there was no bond, where God doth abrogate that which man confirmeth. Moreover, admitting that they were bound, when they were held entangled with not knowing of God and with error: now sins they are lightened with the knowledge of the truth, 
Gal. iii. iii  I say that they are therewithal free by the grace of Christ. For if the cross of Christ have so great effectualness, that it looseth us from the curse of the law of God, wherewith we were held bond how much more shall it deliver us from foreign bonds, which are nothing but the snaring nets of Satan? To whomsoever therefore Christ shineth with the light of his Gospel, it is no doubt that he looseth them from all snares which they had put upon themselves by superstition. Howbeit they want not yet an other defence, if they were not fit to live unmarried. For if an impossible vow be a sure destruction of the soul, whom the Lord would have saved and not destroyed: it followeth that we ought not to continue therein. But how impossible is the vow of continence to them that are not endued with a singular gift, we have already taught, and experience speaketh it though I hold my peace. For neither is it unknown with how great filthiness almost all monasteries do swarm. And if any of them seem honester, and more shamefast than the rest: yet they are not therefore chaste because they suppress and keep in the fault of unchastity. So verily God doth with horrible examples take vengeance on the boldness of men, which forgetting their own weakness, do against nature covet that which is denied them, and despising the remedies which the Lord had given them at hand, do trust that they can with stubbornness and obstinaty overcome the disease of incontinence. For what else shall we call it but stubbornness, when one being warned that he needeth marriage, and that the same is given him of the Lord for a remedy, doth not only despise it, but also bindeth himself with an oath to the despising of it?   

¶ The xiiii Chapter. Of Sacraments,  
BYside the preaching of the Gospel, an other help of like sort is in the Sacraments: of which to have some certain doctrine taught, is much behoveful for us, whereby we may learn both to what end they were ordained, and what is now the use of them. First it is meet to consider what is a Sacrament. It seemeth to me that this shallbe a plain and proper definition, if we say that it is an outward sign, wherewith the Lord sealeth to our consciences the promises of his good will toward us, to sustain the weakness of our Faith: and we again on our behalues do testify our godliness toward him as well before him and the Angels as before men. We may also with more briefness define it otherwise: as to call it a testimony of God's favour toward us confirmed by an outward sign, with a mutual testifying of our godliness toward him. Whether soever you choose of these definitions, it differeth nothing in sense from that definition of Augustine, which teacheth that a Sacrament is a visible sign of a holy thing, or a visible form of invisible grace: but it doth better and more certainly express the thing itself. For whereas in that briefness there is some darkness, wherein many of the unskilfuller sort are deceived, I thought good in more words to give a fuller sentence, that there should remain no doubt.  
For what reason the old writers used this word in the sense, it is not hard to see. For so oft as the old translator would tender in Latin this Greek word Mysterion mystery, specially when divine matters were entreated of, 
Eph. i.ix. &. iii.ii.  he translated it Sacrament. So to the Ephesians, That he might make known unto us the Sacrament of his will. Again, if yet ye have heard the distribution of the grace of God, which is given to me in you, because according to revelation the Sacrament was made known to me. 
Colos. i. xxvi. i Tim. iii xvi.  To the Colossians, The mystery which hath been hidden from ages and generations, but now is manifested to his Saints, to whom the Lord would make known the richesse of this Sacrament. etc. Again to Timothee, A great Sacrament of godliness: God is openly showed in the flesh. He would not say a secret, lest he should seem to say somewhat under the greatness of the things. Therefore he hath put Sacrament in stead of Secret, but of a holy thing. In that signification it is sometime found among the ecclesiastical writers. And it is well enough known, that those which in Latin are called Sacraments, in Greek are Mysteries: which expressing of one thing in two several words endeth all the contention. And hereby it came to pass that it was drawn to those signs which had a reverend representation of high and spiritual things. 
Epi. v. ad. Marcel.  Which Augustine also noteth in one place. It were long (saith he) to dispute of the diversity of signs, which when they pertain to divine things, are called Sacraments.  
Now of this definition which we have set, we understand that a Sacrament is never without a promise going before it, but rather is adjoined as a certain addition hanging to it, to this end that it should confirm and seal the promise itself, and make it more approved unto us, yea after a certain manner ratified. Which mean the Lord foreseeth to be needful first for our ignorance and dullness, and then for our weakness: and yet (to speak properly) not so much to confirm his holy word, as to establish us in the Faith thereof. For the truth of God is by itself sound and certain enough, and can not from any other where receive better confirmation than from itself. But our Faith, as it is small and weak, unless it be stayed on every side, and be by all means upholden, is by and by shaken, wavereth, staggereth, yea and fainteth. And herein verily the merciful Lord according to his great tender kindness tempereth himself to our capacity: that, whereas we be natural men, which always creeping upon the ground and sticking fast in the flesh, do not think nor so much as conceive any spiritual thing, he vouchsafeth even by these earthly elements to guide us unto himself, and in the flesh itself to set fourth a mirror of spiritual good things. For if we were unbodily (as chrysostom saith) he would have given us the very same things naked and unbodily. 
Homel. 60. ad populum.  Now because we have souls put within bodies, he giveth spiritual things under visible things. Not because there are such gifts planted in the natures of the things which are set fourth to us in the Sacraments: but because they were signed by God to this signification.  
And this is it which they commonly say, that a Sacrament consists of the word & the outward sign. For we must understand the word to be, not that which being whispered without meaning & Faith, with only noise as it were with a magical enchantment hath power to consecrated the element: but which being preached maketh us to understand what the visible sign meaneth. Therefore that which was usually done under the tyranny of the Pope, was not without a great profaning of the mysteries. For they thought it enough, if the priest, while the people stood amasedly gazing at it without understanding, did mumble up the form of consecration. Yea they of set purpose provided this, that no whit of doctrine should thereof come to the people: for they spoke all things in Latin before unlearned men. afterward superstition broke out so far, that they believed that the consecration was not formally made, unless it were with a hoarse whispering sound which few might hear. But Augustine teacheth far otherwise of the Sacramental word. Let the word (saith he) be added to the element, 
Hom. in joh. xiii  and there shallbe made a Sacrament. For whence cometh this so great strength to the water, to touch the body and wash the soul, but by the word making it? not because it is spoken, but because it is believed. For in the very word itself the sound which passeth is one thing, and the power which abideth is an other. This is the word of Faith which we preach, 
Ro. x. viii. Act. xv. ix. i Pet. three xxi.  saith the Apostle. Whereupon in the Acts of the Apostles it is said, by Faith cleansing their hearts. And Peter the Apostle saith. So Baptism also saveth us: not the putting away of the filthiness of the flesh, but the examination of a good conscience. This is the word of Faith which we preach: by which without doubt, that it may be able to cleanse, Baptism also is hallowed. You see how it riquireth preaching, whereupon Faith may grow. And we need not to travail much in proof hereof, forasmuch as it is clear what Christ did, what he commanded us to do, what the Apostles followed, what the purer church observed. Yea even from the beginning of the world it is known, that so oft as God offered any sign to the holy Fathers, there was added an unseparable knot of doctrine, without which our senses should be made amazed with bare beholding. Therefore when we hear mention made of the Sacramental word, let us understand the promise, which being with a loud voice preached of the minister may lead the people thither as it were by the hand, whether the sign tendeth and directeth us.  
Neither are some to be heard which travail to fight against this, with a double horned argument rather subtle than sound. Either (say they) we know, or we know not, that the word of God which goeth before the Sacrament, is the true will of God. If we know it, than we learn no new thing of the Sacrament which followeth after. If we know it not, than neither will the Sacrament teach it, whoes whole force standeth in the word. Whereunto let this briefly be for an answer: that the seals which are hanged at patents and other public instruments, taken by themselves are nothing, forasmuch as they should be hanged in vain if the parchment had nothing written in it: yet they do not therefore not confirm and seal that which is written, when they be added to writings. Neither can they say that this similitude is lately feigned by us, 
Ro. iiii. xi  which Paul himself used, calling Circumcision a seal, where he purposely travaileth to prove, that Circumcision was not righteousness to Abraham, but a sealing of that covenant, by faith whereof he had already been justified before. And what, I beseech you, is there that may much offend any man, if we teach that the promise is sealed with Sacraments, when of the promises themselves it is evident that one is confirmed with an other? For as every one is manifester, so is it more fit to uphold faith. But the Sacraments do both bring most clear promises, and have this peculiar more than the word, that they lively represent them to us as it were painted out in a table. Neither aught that distinction any thing to move us, which is wont to be objected, between Sacraments and seals of patents: that whereas both consist of carnal elements of this world, those can not suffice or be meet to seal the promises of God, which are spiritual and everlasting, as these are wont to be hanged to, for sealing of the grants of Princes concerning fading and frail things. For a faithful man, when the Sacraments are present before his eyes, sticketh not in that fleshly sight, but by those degrees of proportion, which I have spoken of, he riseth up with godly consideration to the high mysteries which lie hidden in the Sacraments.  
And sith the Lord calleth his promises, 
Gene. vi. xviii. &. ix.ix. &. xvii. xxii.  covenants: and his Sacraments, seals, of covenants: a similitude may well be brought from the covenants of men. What can a sow killed work, if words were not used, yea unless they went before? For sows are many times killed without any more inward or hire, mystery. What can the giving of a man's right hand do, sith oftentimes hands are matched with enmity? But when words have gone before, by such signs the laws of leagues are established, although they were first conceived, made, and decreed in words. Therefore Sacraments are exercises which make the credit of the word of God certaynet unto us: and because we are carnal, they are delivered under carnal things: that so they should instruct us according to the capacity of our dullness, and guide us by the hand as schoolmasters guide children. 
In john. Homel. 89. Libr. 19 con. fau.  For this reason Augustine calleth a Sacrament, a visible word: because it representeth the promises of God as it were painted in a table, and setteth them before our sight cunningly expressed and as in an image. Other similitudes also may be brought, whereby Sacraments may be more plainly set out, as if we call them pillars of our Faith. For as a building standeth and resteth upon the foundation: yet by setting under of pillars, it is more surely established: so▪ Faith resteth upon the word of God, as upon a foundation: but when Sacraments are added, it stayeth yet more sound upon them as upon pillars. Or if we call them looking glasses, in which we may behold the richesse of the grace of God, which he giveth us. For (as we have already said) he doth in them manifestly show himself to us, so much as is given to our dullness to know, and doth more expressly testify his good will and love toward us than by his word.  
Neither do they reason fitly enough to the purpose, when they labour to prove hereby that they are not testimonies of the grace of God, because they are also given to the wicked, which yet do thereby feel God nothing more favourable to them, but rather procure to themselves more grievous damnation. For by the same argument neither should the Gospel, which is heard and despised of many, be the testimony of the grace of GOD: nor yet Christ himself, which was seen and known of many, of whom very few received him. The like we may also see in patentes. For a great part of the multitude laugheth at and scorneth that authentic seal, howsoever they know that it proceeded from the Prince to seal his will withal: some regard it not, as a thing not pertaining to them: some also abhor it: so that considering this so equal relation of both, that same similitude which I have above used, aught more and more to be liked. Therefore it is certain that the Lord doth offer unto us mercy and a pledge of his grace both in his holy word and in the Sacraments: but the same is not received but of them which receive the word and Sacraments with sure Faith: like as Christ is offered of the Father unto salvation, to all, yet his is not acknowledged and received of all. Augustine in one place minding to declare the same, said that the effectualness of the word is showed fourth in the Sacrament: not because it is spoken, but because it is believed. Therefore Paul, when he speaketh to the faithful, so entreateth of Sacraments that he includeth the communion of Christ in them, as when he saith: all ye that are baptized, 
Gala iii. xxvii. i Cor. xii. xii.  have put on Christ. Again, we are all one body and one Spirit, which are baptized in Christ. But when he speaketh of the wrongful use of Sacraments, he giveth no more to it than to cold and void figures. Whereby he signifieth, that howsoever the wicked and hypocrites with their perverseness do either oppress or darken or hinder the effect of the grace of God in the Sacraments, yet that withstandeth not but that where and so oft as it pleaseth God, both they may bring a true testimony of the communicating of Christ, and the Spirit of God himself may deliver and perform that which they promise. We determine therefore that Sacraments are truly called testimonies of the grace of God, and as it were certain seals of the good will which he beareth toward us: which by sealing it unto us, do by this mean sustain, nourish, confirm, and increase our faith. As for the reasons which some are wont to object against this sentence, they are to trifling and weak. They say that if our Faith be good, it can not be made better: for they say that it is no Faith, but which without shaking, steadfastly, and without withdrawing, resteth upon the mercy of God. 
Luke▪ xvii. v.  It had been better for such to pray with the Apostles that the Lord would increase their Faith, than carelessly to pretend such a perfection of Faith, which never any of the sons of men hath obtained, nor any shall obtain in this life. Let them answer, what manner of Faith they think that he had which said: 
Mark. ix xxiiii.  I believe Lord, help my unbelievingness. For even that Faith, howsoever it was but a begun Faith, was a good Faith, and might be made better when unbelievingness were taken away. But they are confuted by no certainer argument than by their own conscience. For if they confess themselves sinners, (which whether they will or no, they can not deny) they must needs impute the same to the imperfection of their Faith.  
But (say they) Philip answered the Eunuch, that he might be baptized, 
Act. viii. xxxvii.  if he believed with all his heart. What place here hath the confirmation of Baptism, where Faith filleth the whole heart? Again I ask them whether they do not feel a good part of their heart void of Faith: whether they do not daily acknowledge new increases. The heathen man gloried that he waxed old with learning. Therefore we Christians be thrice miserable, if we wax old with profiting nothing, whoes faith ought to go forward by all degrees of ages, till it grow into a perfect man. Therefore in this place to believe with all the heart, 
Eph. iiii. xiii.  is not perfectly to believe Christ, but only from the heart and with a sincere mind to embrace him: not to be full with him, but with fervent affection to hunger, and thirst, and sigh toward him. This is the manner of the Scripture, to say that that is done with the whole heart, which it meaneth to be done sincerely and heartily. 
Psal. cxix x. et. cxi.i. &. cxxxviii i. Psal. xii. iii.  Of this source are these sayings: I have in all my heart sought thee: I will confess to thee in all my heart, and such other. As on the other side, where he rebuketh guileful and deceitful men, he useth to reproach them with heart and heart. Then they say further, that if faith be increased by Sacraments, the Holy ghost is given in vain, whoes strength and work it is to begin, maintain, and make perfect faith. To whom in deed I grant, that faith is the proper and whole work of the Holy ghost, by whom being enlightened we know God and the treasures of his goodness, and without whoes light our mind is so blind, that it can see nothing, so senseless, that it can smell nothing of spiritual things. But for one benefit of God which they set forth, we consider three. For first the Lord teacheth and instructeth us with his word: then he strengtheneth us with sacraments: last of all he shineth into our minds with the light of his holy Spirit, and openeth an entry for the word and Sacraments into our hearts, which otherwise should but strike our ears, and be present before our eyes, and nothing move the inward parts.  
Wherefore as touching the confirmation and increase of Faith, I would have the reader warned (which I think I have already in plain words expressed) that I do so assign that ministery to the sacraments, not as though I thought that there is perpetually in them I wot not what secret force, by which they may of themselves be able to further or confirm Faith: but because they are ordained of the Lord to this end, that they should serve to the stablishing and increasing of Faith. But then only they do truly perform their office, when that inward schoolmaster the Spirit is come to them, with whoes only power both the hearts are pierced, and affections are moved, and the entry is set open for the Sacraments into our souls. If he be absent, Sacraments can do no more to our minds, than if either the brightness of the sun should shine upon blind eyes, or a voice sound to deaf ears. Therefore I so make division between the Spirit and sacraments, that the power of working remain with the Spirit, and to the Sacraments be left only the ministration, yea and the same void and trifling without the working of the Spirit: but of much effectualness, when he inwardly worketh and putteth forth his force. Now it is plain in what sort according to this sentence, a godly mind is confirmed in the faith by Sacraments: that is to say, even as the eyes see by the brightness of the sun, and the ears hear by the sound of a voice: of which neither the eyes should any whit perceive any light, unless they had a sight in themselves that might naturally be enlightened: and the ears should in vain be knocked at with any crying whatsoever it were, unless they were naturally made and fit to hear. But if it be true, which ought at once to be determined among us, that what the sight worketh in our eyes to seeing of the light, what the hearing worketh in our ears to the perceiving of a voice, the same is the work of the Holy ghost in our hearts, both to the conceiving, and sustaining, and cherishing and stablishing of faith: then both these things do likewise follow: that the Sacraments do nothing at all profit without the power of the Holy ghost: & that nothing withstandeth but that in hearts already taught of that schoolmaster, they may make faith both stronger and more increased. Only this difference there is, that the power of hearing and seeing is naturally set in our ears and eyes: but Christ beside the measure of nature doth by special grace work the same in our minds.  
Whereby those objections also, which cumber some men, are dissolved: That if we ascribe to creatures either the increase or confirmation of Faith, there is wrong done to the Spirit of God, whom we ought to acknowledge the only author thereof. For neither do we in the mean time take from him the praise either of confirming or increasing it: but rather we affirm, that even this that he increaseth & confirmeth faith, is nothing else but with his inward enlightening to prepare our minds to receive that confirming which is set forth by the Sacraments. But if it be yet to darkly spoken, it shallbe made very clereby a similitude which I will bring. If thou purpose with words to persuade a man to do any thing, thou wilt search out all the reasons, whereby he may be drawn to thy opinion, and may be in a manner subdued to obey thy counsel. But thou haste hitherto nothing prevailed, unless he likewise have a piercing and sharp judgement, whereby he may weigh what pitth is in thy reasons: unless also he have a tractable wit & ready to hearken to teaching: finally unless he have conceived such an opinion of thy faithfulness and wisdom, as may be to him like a certain foreiudgement to cause him to subscribe. For both there are many stubborn heads, which a man can never bow with any reasons: and also where credit is suspected, where authority is despised, little good is done even with the willing to learn. On the other side let all those things be present, they will truly bring to pass that the hearer, to whom thou givest counsel, will obey the self same counsels which otherwise he would have laughed to scorn. The same work also the Spirit worketh in us. For least the word should beat our ears in vain, lest the Sacraments should strike our eyes in vain, he showeth us that it is God which speaketh therein, he softeneth the stubborness of our heart, and frameth it to the obedience which is due to the word of the Lord. Finally he conveyeth those outward words and Sacraments from the ears into the soul. Therefore both● the word and the Sacraments do confirm our Faith, when they set before our eyes the good will of the heavenly Father toward us, by knowledge of whom both the whole steadfastness of our Faith standeth fast, and the strength of it increaseth: the Spirit confirmeth it, when in engraving the same confirmation in in our minds he maketh it effectual. In the mean time the Father of lights can not be forbidden, but as he enlighteneth the bodily eyes with the beams of the sun, so he may enlighten our minds with sacraments, as with as brightness set mean between.  
Which property the Lord taught that there was in his outward word, 
Mat. xiii. iiii. Luc. viii xv.  when in the parable he called it seed. For as seed, if it fall upon a desert and untilled piece of ground, will do nothing but die: but if it be thrown upon arable land well manured and tilled, it will bring forth her fruit with very good increase: so the word of God, if it light upon a stiff neck, it will grow barren as that which is sown upon sand: but if it light upon a soul manured with the hand of the heavenly Spirit, it will be most fruitful. But if there be like reason of seed and of the word: as we say that out of sede corn both springeth and increaseth, and groweth up to ripeness: why may we not say that Faith taketh out of the word of God both beginning, increase, and perfection. Paul very well expresseth both these things in sundry places. For when he goeth about to put the Corynthians in remembrance how effectually God used his travail, 
i Cor. two. iiii. i Cor. three vi.  he glorieth that he hath the ministery of the Spirit, as though the power of the Holy ghost were with an unseparable knot joined with his preaching, to enlighten and thoroughly move the mind. But in an other place when he mindeth to admonish them, 
i Cor. three vi.  of what force the word of God is of itself being preached by man, he compareth the ministers themselves to husbandmen, which when they have bestowed their labour and travail in tilling the earth, have no more to do. But what should tilling, and sowing, and watering profit, unless that which is sown should receive livetynesse by heavenly benefit? Therefore he concludeth, that both he that planteth and he that watereth are nothing: but that all things are to be ascribed to God, which alone giveth the increase. Therefore the Apostles do in their preaching utter the power of the Spirit, so far as God useth the instruments ordained by himself to the setting forth of his spiritual grace. Yet we must keep still that distinction, that we remember, what man is able to do by himself, and what is proper to God.  
Sacraments are so confirmations of our Faith, that many times when the Lord meaneth to take away the confidence of the very things that are by him promised in the Sacraments, he taketh away the sacraments themselves. 
Genes. xxxiii.  When he spoileth and thrusteth away Adam from the gift of immortality, he saith: Let him not eat of the fruit of life, lest he live for ever. What saith he? Could that fruit restore to Adam his uncorruption, from which he was now fallen. No. But this is all one as if he had said: Lest he should enjoy a vain confidence if he keep still the sign of my promise, let that be shaken away from him which might bring him some hope of immortality. After this manner when the Apostle exhorteth the Ephesians to remember that they were foreign gests of the testaments, 
Ephe. two. xii.  strangers from the fellowship of Israel, without God, without Christ, he saith, that they were not partakers of Circumcision. Whereby he doth (by figure of transnomination) signify that they were excluded from the promise itself, which had not received the sign of the promise. To their other objection, that the glory of God is conveyed to creatures, to whom so much power is ascribed, and that thereby it is so far diminished, we have in readiness to answer that we set no power in creatures. Only this we say, that God useth means and instruments, which he himself seeth to be expedient: that all things may serve his glory, forasmuch as he is Lord and judge of all. Therefore as by bread and other nourishments he feedeth our body: as by the sun he enlighteneth the world: as by fire he warmeth: yet neither bread, nor the sun, nor fire, are any thing but so far as by those instruments he doth distribute his blessings unto us: so spiritually he nourisheth Faith by the Sacraments, whose only office is to set his promises before our eyes to be looked upon, yea to be pledges unto us of them. And as it is our duty to fasten none of our affiance in other creatures, which by the liberality and bountifulness of God are ordained to our uses, and by the ministery whereof he giveth us his gifts, nor to have them in admiration & praise them as causes of our good: so neither aught our confidence to stick fast in the Sacraments, nor the glory of God to be removed unto them: but leaving all things, both our Faith and confession ought to rise up to him the author both of the sacraments and of all things.  
Whereas some bring an argument out of the very name of a Sacrament, it is nothing strong. A Sacrament (say they) whereas it hath among allowed authors many significations, yet it hath but one which agreeth with the signs: that is, whereby it signifieth that solemn oath which the soldior maketh to his captain when he entereth into profession of a soldior. For as by that oath of warfare new soldiers do bind their faith to the captain, and profess to be his soldiers: so by our signs we profess Christ our captain, and do testify that we serve under his banner. They add similitudes to make thereby the matter more plain. As a gown made the Romans severally known from the Greeks which did wear cloaks: as the very degrees of men at Rome were discerned by their several signs: the degree of Senators from the degree of knights, by purple cote and piked shoes: again a knight from a commoner, by a ring: so we bear our signs that may make us severally known from profane men. But by the things above said it is evident enough that the old writers, which gave to the signs the name of Sacraments, had no regard how this word was used among Latin writers, but for their own purpose feigned this new signification, whereby they signified only holy Signs. But if we will search the matter more deeply, it may seem that they have with the same relation applied this word to such a signification, wherewith they have removed the name of Faith to that sense wherein it is now used. For whereas Faith is a truth in performing promises: yet they have called Faith an assuredness, or sure persuasion which is had of the truth itself. Likewise whereas a Sacrament is the soldiers part whereby he voweth himself to his captain: they have made it the captains part, whereby he receiveth soldiers into rooms of service. For by the Sacrament the Lord doth promise that he will be our God, and that we shall be his people. But we pass over such subtleties: forasmuch as I think I have proved with arguments plain enough, that they had respect to nothing else but to signify that these are Signs of holy and spiritual things. We receive in deed the similitudes which they bring of outward tokens: but we allow not that that which is the last point in the Sacraments, is by them set fo● the chief yea and only thing. But this is the first point, that they should serve our Faith before GOD: the later point that they should testify our confession before men. According to this later consideration those similitudes have place. But in the mean time let that first point remain: because otherwise (as we have already proved) the mysteries should be but cold, unless they were helps to our faith, and additions to doctrine ordained to the same use and end.  
Again we must be warned, that as these men do weaken the force, and utterly overthrow the use of Sacraments: so on the contrary side there be some, which feign to Sacraments, I wot note what secret virtues, which are no where red to be put in them by God. By which error the simple and unskilful are dangerously deceived, while they are both taught to seek the gifts of God where they can not be found, and are by little and little drawn away from God, to embrace mere vanity in stead of his verity. For the Sophistical schools have taught with great consent, that the Sacraments of the new law, that is to say those which are now in use in the Christian church, do justify and give grace, so that we do not lay a stop of deadly sin. It can not be expressed how pernicious and pestilent this opinion is, and so much the more, because in many ages heretofore, to the great loss of the church it hath prevailed in a great part of the world: Truly it is utterly devilish. For when it promiseth righteousness without Faith, it driveth souls headlong into destruction: then because it fetcheth the cause of righteousness from the Sacraments, it bindeth the miserable minds of men already of their own accord to much bending to the earth, with this superstition that they rather rest in the sight of a bodily thing than of God himself. Which two things I would to God we had not so proved in experience, so little need they any long proof. But what is a Sacrament taken without Faith, but the most certain destruction of the church? For whereas nothing is to be looked for thereof without the promise, and the promise doth no less threaten wrath to the unfaithful, than it offereth grace to the faithful: he is deceived that thinketh that there is any more given to him by the Sacraments, than that which being offered by the word of God, he receiveth by Faith. Whereupon an other thing also is gathered, that the affiance of salvation hangeth not upon the partaking of the Sacrament, as though justification consisted therein: which we know to be reposed in Christ only, and to be communicated unto us no less by the preaching of the Gospel, than by the sealing of the Sacrament: and that without that it can not wholly stand. 
Lib. iiii. de qu●st. ver ●●sta. Lib. v de bap● contra Dona ca xxiiii.  So true is that which Augustine also writeth, that invisible sanctification may be without a visible sign, and again that a visible sign may be without true sanctification. For (as he also writeth in an other place,) men do put on Christ sometime until the receiving of a sacrament, sometime even until the sanctification of life. And that first point may be common both to good and to evil: but this other is proper to the good and godly.  
hereupon cometh that distinction if it be well understanded, which the same Augustine hath often noted, between a Sacrament, and the thing of the Sacrament. For it not only signifieth, that the figure and truth are there contained, but that they do not so hang together but that they may be severed: and that even in the very conjoining the thing must alway be discerned from the sign, that we give not to the one that which belongeth to the other. He speaketh of the separation, when he writeth that the Sacraments do work in the only elect that which they figure. 
De bapt. paruu. In psal. lxxvii.  Again, when he writeth thus of the jews: When the sacraments were common to all, the gravitas not common, which is the power of the Sacraments. So no●●● also the washing of regeneration is common to all: but the grace itself, whereby the membres of Christ are regenerate with their head, is not common to all. Again in an other place of the Supper of the Lord, 
In johan. homel. xxu.ii.  We also at this day receive visible meat. But the Sacrament is one thing, and the power of the Sacrament an other thing. What is this, that many receive of the altar and die, and in receiving do die? For the lords morsel was poison to judas: not because he received an evil thing, but because he being evil received a good thing evilly. A little after, The sacrament of this thing, that is of the unity of the body and blood of Christ, is somewhere prepared on the lords table daily, somewhere by certain distances of days: and thereof is received unto life to some, and unto destruction to some. But the thing itself whereof it is a Sacrament, is received unto life to all men, but unto destruction tomo man, whosoever is partaker of it. And a little before he had said, He shall not die which eateth: but he which pertaineth to the power of the sacrament, not to the visible Sacrament: which eateth within, not without: which eateth with heart, not he which presseth with tooth. Thus you hear everywhere, that a Sacrament is so severed from his own truth by the unworthiness of the receiver, that there remaineth nothing but a vain and unprofitable figure. But that thou mayst have not a sign void of truth: but the thing with the sign, thou must conceive by Faith the word which is there enclosed. So how much thou shalt by the Sacraments profit in communicating of Christ, so much profit shalt thou take of them.  
If this be somewhat dark because of the shortness, I will set it out in more words. I say that Christ is the matter, or (if thou wilt) the substance of all sacraments: forasmuch as in him they have all their perfectness, and do promise nothing without him. So much less tolerable is the error of Peter Lombard, which doth expressly make them causes of righteousness and salvation, 
Lib. i. sent. dist. i.  whereof they be parts. Therefore bidding all causes farewell which man's wit doth feign to itself, we ought to stay in this one cause. Therefore how much we be by their ministery helped to the nourishing, confirming, and increasing of the true knowledge of Christ in us, and to the possessing of him more fully, and to the enjoying of his richesses, so much effectualness they have with us. But that is done when we do with true faith receive that which is there offered. Do the wicked then (wilt thou say) bring to pass by their unthankfulness, that the ordinance of God be void and turn to nothing? I answer that that which I have said, is not so to be taken, as though to force and truth of the Sacrament did hang upon the state or will of him that receiveth it. For that which God hath ordained remaineth steadfast and keepeth still his nature, howsoever men do vary. But sith it is one thing to offer, an other to receive: nothing withstandeth but that the sign hallowed by the word of God may be in deed that which it is called, and keep his own force: and yet that there come thereby no profit to an evil doer and wicked man. But Augustine doth in few words well assoil this question. 
Homi. in johan. xxvi.  If (saith he) thou receivest carnally, it ceaseth not to be spiritual: but it is not to thee. But as Augustine hath in the aforesaid places showed that a Sacrament is a thing nothing worth, if it be severed from the truth thereof: so in an other place he giveth warning that even in the very conjoining needeth a distinction, lest we stick to much in the outward sign. As (saith he) to follow the letter, 
Lib. iii. de doctri Christi. cap. ix.  and to take the signs in stead of the things, is a point of a servile weakness: so to expound the signs unprofitably is a point of evil wandering error. He nameth two faults which are here to be avoided: The one when we so take the signs as though they were given in vain, and when with abasing or diminyshing their secret significations by our enviousness, we bring to pass that they bring us no profit at all. The other, when in not raising our minds beyond the visible sign, we give away to the Sacrament the praise of all those good things which are not given us but of Christ only, and that by the Holy ghost, which maketh us partakers of Christ himself: and in deed by the help of the outward Signs: which if they allure us to Christ, when they be wrested an other way, the whole profit of them is unworthily overthrown.  
Wherefore let this remain certain, that there is no other office of the Sacraments that of the word of God: which is to offer and set forth Christ unto us, and in him the treasures of heavenly grace: but they avail or profit nothing, but being received by Faith: even as wine, or oil, or any other liquor, though you pour it on largely, yet it will run beside and perish unless the vessels mouth be open to receive it, and the vessel though it be wet round about on the outside, shall nevertheless remain empty and void within. Beside this we must beware, lest those things which have been written by the old writers somewhat to gloriously to amplify the dignity of Sacraments, should lead us away into an error near to this: namely that we should think that there is some secret power knit and fastened to the Sacraments, that they may of themselves give us the graces of the Holy ghost, like as wine is given in a cup: whereas only this office is appointed to them by God, to testify and establish to us the good will of God toward us, and do profit no further unless the Holy ghost join himself to them, which may open our minds and hearts, & make us partakers of this testimony, wherein also do clearly appear divers & several graces of God. For the sacraments, as we have above touched, are that thing to us of God, which to men are messengers of joyful things, or earnestes in stablishing of bargains: which do not of themselves give any grace, but do tell and show us, and (as they be earnestes and tokens,) do ratify unto us those things that are given us by the liberality of God. The Holy ghost (whom the Sacraments do not in common without difference bring to all men, but whom the Lord peculiarly giveth to them that be his) is he that bringeth the graces of God with him, which giveth to the Sacraments place in us, which maketh them to bring forth fruit. But although we do not deny that God himself with the most present power of his Spirit is present with his own institution, lest the ministration which he hath ordained of the Sacraments should be fruitless and vain: yet we affirm that the inward grace of the Spirit, as it is severed from the outward ministery, so ought to be severally weighed & considered. God therefore truly performeth in deed what soever he promiseth and figureth in signs: neither do the signs want their effect, that the author of them may be proved true and faithful. The question here is only whether God worketh by his own and by inward power (as they call it) or do resign his office to outward signs. But we affirm, that whatsoever instruments he use, his original working is nothing hindered thereby. When this is taught concerning the Sacraments, both their dignity is honourably set out, and their use is plainly showed, and their profitableness is abundantly reported, & the best mean in all these things is retained, that neither any thing be given to them which ought not, nor again any thing be taken from them which is not convenient to be taken from them. In the mean time that feigned devise is taken away, whereby the cause of justification and power of the Holy ghost is enclosed in elements as in vessels or wagons: and that principal force which hath been omitted of other is expressly set out. Here also it is to be noted, that God inwardly worketh that which the minister figureth and testifieth by outward doing: lest that be drawn to a mortal man, which God claimeth to himself alone. The same thing also doth Augustine wisely touch. How (saith he) doth both Moses sanctify, 
Questio. vet. testa. lib iii ca lxxxiiii.  and God? Not Moses for God: but Moses with visible Sacraments by his ministery, but God with invisible grace by his holy Spirit: where also is the whole fruit of visible Sacraments. For without this sanctification of invisible grace, what do those visible Sacraments profit?  
The name of Sacrament, as we have hitherto entreated of the nature of it, doth generally contain all the signs that ever God gave to men, to certify and assure them of the truth of his promises. Those he sometime willed to remain in natural things, sometime he delivered them in miracles. Of the first kind these be examples, as when he gave to Adam and Eve, the tree of life for an earnest of immortality, that they might assure themselves of it, 
Gens. two. xvii. &. iii. iii. Gene. ix. xiii.  so long as they did eat of the fruit thereof. And when he did set the heavenly boaw for a monument to Noah and his posterity, that he would no more from thensefoorth destroy the earth with overflowing of water. These Adam and Noah had for Sacraments. Not that the tree did give them immortality, which it could not give to itself: nor that the Boaw (which is but a striking back of a sunbeam upon the clouds against it) was of force to hold in the waters: but because they had a mark graven in them by the word of God, that they should be examples and seals of his testaments. And the tree was a tree before, and the boaw a boawe. When they were written upon with the word of God, than a new form was put into them, that they should begin to be that which they were not before. That no man should think these things spoken without cause, the boawe itself is at this day also a witness of that covenant, which God made with No: which boaw so oft as we behold, we read this promise of God written in it, that the earth shall never be destroyed with overflowing of waters. Therefore if any fond Philosopher, to scorn the simplicity of our Faith, do affirm that such variety of colours doth naturally arise of reflected beams and a cloud set against them: let us grant it in deed, but let us laugh to scorn his senseless folly, which doth not acknowledge God the Lord and governor of nature: which at his ewne will useth all the elements to the service of his own glory. If he had imprinted such tokens in the sun, the stars, the earth, stones, and such like, they should all have been Sacraments to us. Why are not uncoined and coined silver both of one value, sith they are both one metal? even because the one hath nothing but nature: when it is stricken with a common mark, it is made money, and receiveth a new valuation. And shall not God be able to mark his creatures with his word, that they may be made Sacraments, which before were naked elements? 
Gene. xv. xvii. judg. vi. xxxvii.ii. King. xx.ix. Esay. xxxvii●. seven  Of the second kind these were examples, when he showed to Abraham a light in a smoking oven: when he watered the fleece with dew, the earth remaining dry: again he watered the earth, the fleece being untouched, to promise victory to Gedeon: when he drew the shadow of the dial ix lines backward, to promise safety to Ezethias. These things, when they were done to relieve and stablish the weakness of their Faith, were then also Sacraments.  
But our present purpose is, to discourse peculiarly of those Sacraments, which the Lord willed to be ordinary in his church, to nourish his worshippers and servants into one Faith and the confession of one Faith. 
Lib. ix. contra. faust. Manich. cap. 11,  For (to use the words of Augustine) men can be congealed together into no name of religion either true or false, unless they be bound together with some fellowship of visible signs and Sacraments. Scythe therefore the most good Father foresaw this necessity, he did from the beginning ordain certain exercises of godliness for his servants, which afterward Satan: by turning them to wicked and superstitious worshippings, hath many ways depraved and corrupted. Hereupon came those solemn professions of the Gentiles into their holy orders, and other bastard usages: which although they were full of error and superstition, yet they also were therewith a proof that men could not in profession of religion be without such outward signs. But because they neither were grounded upon the word of God, nor were referred to that truth whereunto all signs ought to be directed, they are unworthy to be rehearsed where mention is made of the holy signs which are ordained of God and have not swerved from their foundation, that is, that they should be helps of true godliness. They consist not of bare signs, as were the boaw and the tree, but upon Ceremonies: or rather the signs that be here given are Ceremonies. But as it is above said, that they be on the Lords behalf testimonies of grace and salvation: so they be again on our behalf marks of profession, by which we openly swear to the name of God, for our parts binding our Faith unto him. Therefore chrysostom in one place fitly calleth them covenantinges whereby God bindeth himself in league with us, and we be bound to pureness and holiness of life, because here is made a mutual form of covenanting between God and us. For as the Lord therein promiseth that he will cancel and blot out whatsoever guiltiness & penalty we have gathered by offending, and doth reconcile us to himself in his only begotten Son: so we again on our behalfs do by this profession bind ourselves unto him to the following of Godliness and innocence: so that a man may rightly say that such Sacraments are Ceremonies, by which God will exercise his people first to the nourishing, stirring up, and strengthening of Faith inwardly, then to the testifying of religion before men.  
And even these Sacraments also were diverse, after the diverse order of time, according to the distribution whereby it pleased the Lord to show himself after this or that manner to men. For to Abraham and his posterity Circumcision was commanded: whereunto afterward purifienges, 
Goe xvii. x levit. Mathe. xxviii. nineteen. &. xxvi. xxvi.  and Sacrifices, and other Ceremonies were added out of the law of Moses. These were the Sacraments of the jews until the coming of Christ: at which coming, those being abrogate, two Sacraments were ordained, which now the Christian church useth, Baptism, and the Supper of the Lord. I speak of those that were ordained for the use of the whole church. For as for the laying on of hands, whereby the ministers of the church are entered into their office, as I do not unwillingly suffer it to be called a Sacrament, so I do not reckon it among the ordinary Sacraments. As for the rest which are commonly called Sacraments, what they are to be accounted, we shall see by and by. Howbeit the old Sacraments also had respect to the same mark, whereunto ours do tend, that is to direct and in a manner lead by the hand to Christ: or rather as images to represent him, and show him fourth to be known. For whereas we have already taught, 
1. Cor. i xx  that they are certain seals wherewith the promises of God are sealed: and where it is most certain, that there was never offered any promise of God to men but in Christ: that they may teach us of some promise of God, they must needs show Christ. Whereunto pertaineth that heavenly pattern of the tabernacle and of the worshipping in the law, which was given to Moses in the mount. One only difference there is, that those did shadow out Christ being promised, when he was yet looked for: these do testify him already given and delivered.  
When these things shall all be particularly and each one severally declared, they shallbe made much plainer. Circumcision was to the jews a sign, whereby they were put in mind, that whatsoever cometh of the seed of man, that is to say the whole nature of man, is corrupt, and hath need of pruning. Moreover it was a teaching, 
Gen. xxii. xxviii.  and token of remembrance, whereby they should confirm themselves in the promise given to Abraham, concerning that blessed seed in whom all the nations of the earth were to be blessed, from whom they had their own blessing to be looked for. Now that healthful seed (as we are taught of Paul) was christ, 
Gala. iii. xvi. Ro. iiii. xi  in whom alone they hoped that they should recover that which they had lost in Adam. Wherefore Circumcision was to them the same thing which Paul saith that it was to Abraham, namely the seal of the righteousness of Faith: that is to say, the seal whereby they should be more certainly assured, that their Faith, wherewith they looked for that seed, should be accounted to them of GOD for righteousness. But we shall upon a better occasion in an other place go through with the comparison of Circumcision and Baptism. Baptisinges and purifienges did set before their eyes their own uncleanness, filthinesses and pollution, wherewith they were defiled in their own nature: 
Heb. ix.i.  but they promised an other washing, whereby all their filthinesses should be wiped and washed away. 
i. Ioh, i seven reave, i, v  And this washing was Christ, with whoes blood we being washed do bring his cleanness into the sight of God, that it may hide all our defilings. Their Sacrifices did accuse them of their own wickedness, and therewithal did teach, that it was necessary that there should be some satisfaction which should be paid to the judgment of God. That therefore there should be some one chief Bishop, a mediator between God and men, 
Heb, iiii, xiiii, &, v, v, &, ix ●i, Phili, two, viii. Rom. v. nineteen.  which should satisfy God by shedding of blood, and by offering of a Sacrifice which should suffice for the forgiveness of sins. This chief priest was Christ: he himself shed his own blood: he himself was the Sacrifice: for he offered himself obedient to his Father unto death: by which obedience he took away the disobedience of man, which had provoked the displeasure of God.  
As for our Sacraments, they do so much more clearly present Christ unto us, as he was more nearly showed to men, sins he hath been truly delivered of his Father such as he had been promised. For Baptism doth testify unto us that we cleansed and washed: the Supper of thanksgiving testifieth that we be redeemed. In water, is figured washing: in blood, satisfaction. These two things are found in Christ which (as john saith) came in water and blood, 
i. john. v xi.  that is to say that he might cleanse and redeem. Of which thing the Spirit of God also is a witness. Yea there are three witnesses in one, Water, Blood, and Spirit. In water and blood we have a testimony of cleansing and redeeming: but the Spirit the principal witness bringeth unto us assured credit of such witnessing. This high mystery hath notably well been showed us in the cross of Christ, 
joh. nineteen. x●x.iii. Homil. in john. xx.  when water and blood slowed out of his holy side: which side for that cause Augustine rightfully called the fountain of our Sacraments: of which yet we must entreat somewhat more at large. There is no doubt but that more plentiful grace also of the Spirit doth here show fourth itself if you compare time with tyme. For that pertaineth to the glory of the kingdom of Christ, as we gather out of many places, but specially out of the vii Chapter of john. In which sense we must take that saying of Paul, 
Colos. two. xvii.  that under the law were shadows, but in christ is the body. Neither is it his meaning to spoil of their effect the testimonies of grace, in which Gods will was in the old time to prove himself to the Fathers a true speaker, even as at this day he doth to us in Baptism and in the holy Supper. But only his purpose was by way of comparison to magnify that which was given us, lest any should think it marvelous, that the Ceremonies of the law were abolished by the coming of Christ.  
But that same school doctrine (as I may also briefly touch this by the way) is utterly to be hissed out, whereby there is noted so great a difference between the Sacraments of the old and new law, as though those did nothing but shadow out the grace of God, and these do presently give it. For the Apostle speaketh no less honourably of those than of these, when he teacheth that the Fathers did eat the same spiritual meat which we eat, 
〈◊〉. x. iii  and expoundeth that same meat to be Christ. Who dare make that an empty sign, which delivered to the jews a true communion of Christ? And the ground of the cause which the Apostle there handleth, doth plainly fight on our side. For, that no man trusting upon a cold knowledge of Christ, and empty title of Christianity, and outward tokens, should presume to despise the judgement of God: he showeth fourth examples of God's severity to be seen in the jews: that we should know that the same pains which they have suffered, hang over us, if we follow the same faults. Now that the comparison might be fit, it behoved that he should show that there is no unegalnesse between us and them in those good things whereof he die forbid us to boast falsely. Therefore first he maketh us equal in the Sacraments, and leaveth to us not so much as any small piece of prerogative, that might encourage us to hope of escaping unpunished. Neither verily is it lawful to give any more to our Baptism, 
●o. iiii. xi  than he in an other place giveth to circumcision, when he calleth it the seal of the righteousness of Faith. Whatsoever therefore is at this day given us in our Sacraments, the same thing the jews in old time received in theirs, that is to say Christ with his spiritual richesses. What power our Sacraments have, the same they also felt in theirs: that is to say, that they were to them seals of Gods good will toward them, into the hope of eternal salvation. If they had been apt expositors of the Epistle to the hebrews, they would not have so been blinded. But when they red there, 
He. x. x.i,  that sins were not cleansed by the Ceremonies of the law, yea that the old shadows had no availing force to righteousness: they neglecting the comparison which is there handled, while they took hold of this one thing, that the law of itself nothing profited the followers of it, though simply the the figures were void of truth. But the Apostles meaning is to bring the ceremonial law to nothing, until it come to Christ, upon whom alone hangeth all the effectualness of it.  
But they will object those things which are red in Paul concerning the circumcision of the letter, that it is in no estimation with God, that it giveth nothing, that it is vain. For such sayings seem to press it down far beneath Baptism. Not so. For the very same might rightfully be said of Baptism. Yea and also the same is said, first of Paul himself, 
i. cor, x, v  where he showeth that God regardeth not the outward washing whereby we enter into profession of religion, unless the mind within be both cleansed and continue in cleanness to the end: again of Peter, when he testifieth that the truth of Baptism standeth not in the outward washing, 
i Pet. three xxi. Col. two. xi.  but in a good witnessing, of conscience. But he seemeth also in an other place utterly to despise the circumcision made with hand, when he compareth it with the circumcision of Christ. I answer that even in this place nothing is abated of the dignity of it. Paul there ●isputeth against them, which required it as necessary when it was now abrogate. Therefore he warneth the faithful, that leaving the old shadows they should stand fast in the truth. These masters (saith he) instantly call upon you, that your bodies may be circumcised. But ye are spiritually circumcised according to the soul and body. Ye have therefore the deliverance of the thing in deed, which is much better than the shadow. A man might take exception to the contrary & say, that the figure is not therefore to be despised because they had the thing in deed: forasmuch as that putting of of the old man of which he there spoke, was also among the Fathers, to whom yet outward Circumcision had not been superfluous. He preventeth this objection, when he by and by addeth, that the Colossians were buried with Christ by Baptism. Whereby he signifieth that at this day Baptism is the same to Christians, which circumcision was to the old people: & therefore that circumcision can not be enjoined to Christians without wrong done to Christ.  
But that which followeth and which I even now alleged, is harder to assoil, that all the jewish Ceremonies were shadows of things to come, and that in Christ is the body: but most hard of all is that which is entreated in many chapters of the Epistle to the hebrews, that the blood of beasts, attained not to consciences: that the law had a shadow of good things to come, not an image of things: that the followers of it obtained no perfection of the Ceremonies of Moses: and such other. I go back to that which I have already touched, that Paul doth not therefore make the Ceremonies shadowish, because they had no sound thing in them: but because the fulfilling of them was after a certain manner hanged in suspense until the delivering of Christ. Again I say that this is to be understanded not of the effectualness, but rather of the manner of signifying. For till Christ was manifestly showed in the flesh, all the signs did shadow him out as absent, howsoever he did inwardly utter to the faithful the presence of his power and of himself. But this we ought chiefly to mark, that in all those places Paul doth not speak simply, but by way of contention. Because he strived with the false Apostles, which would have godliness to consist in the Ceremonies only without any respect of Christ: to confute them, it sufficed only to entreat, of what value Ceremonies are by themselves. This mark also the author of the Epistle to the hebrews followed. Let us therefore remember that here is disputed of Ceremonies, not as they be taken in their own & natural signification, but as they be wrested to a false & wrongful exposition: not of the lawful use of them, but of the abuse of superstition. What marvel is it therefore if Ceremonies being severed from Christ, are unclothed of all force? For all signs whatsoever they be, are brought to nought, when the thing signified is taken away. So when Christ had to do with them which thought that Manna was nothing else but meat for the belly, 
john. vi. xxvii.  he applieth his speech to their gross opinion, and saith that he ministereth better meat, which may feed souls to hope of immortality. But if you require a plainer solution, the sum of all tendeth to this: First, that all that furniture of Ceremonies, which was in the law of Moses, is a vanishing thing and of no value, unless it be directed to Christ. Secondly, that they so had respect to Christ, that when he at length was manifestly showed in the flesh, they had their fulfilling. Finally, that it behoved that they should be taken away by his coming, even as a shadow vanisheth away in the clear light of the sun. But because I do yet differre longer discourse of that matter unto that place where I have purposed to compare Baptism with circumcision, therefore I do now more sparingly touch it.  
Perhaps also those immeasurable praises of the Sacraments, which are red in the old writers concerning our signs, deceived those miserable Sophisters. As this of Augustine. That the Sacraments of the old law did only promise the saviour, 
In proem enarr ps. lxxiii. quest. super number. cap xxxiii. Libro. 9 ca xiiii.  but ours do give salvation. When they marked not that these and such other forms of speaking were spoken: they also published their excessive doctrines, but in a clean contrary sense from the writing of the old Fathers. For Augustine meant no other thing in that place, than as the same Augustine writeth in an other place, That the Sacraments of the law of Moses did foretell of Christ, but ours do tell of him present. And against Faustus. That those were promises of things to be fulfilled, these were tokens of things fulfilled: as if he should say, that those figured him when he was looked for, but ours do as it were show him present which hath been already delivered. Moreover he speaketh of the manner of signifying, as also he showeth in an other place. 
Lib. con. lit. petil. capitu. xxxvii. Homil. In john. xxul.  The law (saith he) and the Prophets had Sacraments, foretelling of a thing to come: but the Sacraments of our time do testify that that is already come, which those did declare to be to come. But what he thought of the thing and effectualness, he expoundeth in many places: as when he sayeth, that the Sacraments of the jews were in signs, diverse: but in the thing signified, equal with ours: diverse in visible form, but equal in spiritual power. Again: In diverse signs is all one Faith: so in diverse signs, as in diverse words: because words change their sounds by times: and truly words are nothing but signs. The Fathers did drink the same spiritual drink, for they drunk not the same bodily drink. See ye therefore, Faith remaining one, the signs varied. To them the rock was Christ: to us that is Christ which is set upon the altar. And they drunk for a great Sacrament, the water flowing out of the rock: what we drink, the faithful know. If thou consider the visible form, they drunk an other thing: if an understable signification, they drunk the same spiritual drink. In an other place, in the mystery the same is their meat and drink which is ours: 
In psal. lxxvii. Lib. ix. con. fau. cap. xiii.  but the same in signification, not in form: because the self same Christ was figured to them in the rock, and showed to us in the flesh. Howbeit in this behalf also we grant that there is some difference. For both Sacraments do testify that the fatherly good will of God and the graces of the Holy ghost are offered us in Christ: but our Sacraments testify it more clearly and brightly. In both is a delivering of Christ: but in these more plenteous and fuller, namely as that difference of the old and new Testament beareth, of which we have entreated before. 
de doct. Christ. Lib. 3. Epi. ad. ●●na.  And this is it that the same Augustine meant (whom we more often allege as the best and faithfullest witness of all the old writers) where he teacheth, that when Christ was revealed, Sacraments were ordained both in number fewer, in signification hire, in force more excellent. Of this thing also it is expedient that the readers be briefly warned, that whatsoever the Sophisters have triflingly taught concerning the work wrought, is not only false, but disagreeth with the nature of the Sacraments, which God hath ordained, that the faithful being void and needy of all good things should bring nothing thither but beggary. Whereupon followeth that in receiving them, these men do nothing whereby they may deserve praise: or that in this doing (which in their respect is merely passive) no work can be ascribed unto them.   

¶ The xu Chapter. Of Baptism.  
Baptism is a sign of the entering wherewith we are received into the fellowship of the church, that being graffed into Christ we may be reckoned among the children of God. Now, it was given us of God to this end. (which I have taught to be common to all the mysteries) first, that it should serve to our Faith with him, and to our confession before men. We will orderly declare the manner of both purposes. Baptism bringeth three things to our Faith, which also must be severally entreated of. This is the first which the Lord setteth out unto us, that it should be a token and proof of our cleansing: or (to express my mind better) it is like to a certain sealed charter, whereby he confirmeth unto us, that all our sins are so defaced, canceled, and blotted out, that they may never come in his sight, not be rehearsed, not be imputed. For he willeth that all they that believe should be baptized into forgiveness of sins. Therefore they which thought that Baptism is nothing else but a mark and token, whereby we profess our religion before men, as soldiers bear the conufance of their captain for a mark of their profession, weigh not that which was the chief thing in Baptism. That is this, that we should receive it with this promise, 
Mar. xvi. xvi.  that whosoever believe and are baptized, shallbe saved.  
In this sense is that to be understood which Paul writeth, that the church is sanctified of Christ her spouse, 
Ephe. v. xxvi. Tit. iii. v. i Pet. jij. xxii.  and cleansed with washing of water in the word of life. And in an other place, that we are saved according to his mercy by the washing of regeneration and of the renewing of the Holy ghost. And that which Peter writeth, that Baptism saveth us. For Paul's will was not to signify, that our washing and salvation is perfectly made by water, or that water containeth in itself the power of cleanse, regenerate, and renew. Neither did Peter mean the cause of salvation, but only the knowledge & certainty of such gifts to be received in this Sacrament: which is evidently enough expressed in the words themselves. For Paul knitteth together the word of life, & Baptism of water: as if he had said, that by the Gospel the message of washing & sanctifying is brought us, that by Baptism such message is sealed. And Peter immediately adjoineth, that that Baptism is not the putting away of the filthiness of the flesh, but a good conscience before God, which is of Faith. Yea Baptism promiseth us no other cleansing, but by the sprinkling of the blood of Christ: which is figured by water, for the likeness of cleansing & washing, Who therefore can say that we be cleansed by this water, which certainly testifieth that the blood of Christ is our true & only washing? So that from nowhere else can be fetched a surer reason to confute their blind error which refer all things to the power of the water, than from the signification of Baptism itself: which doth withdraw us as well from that visible element which is set before our eyes, as from all other means, that it may bind our minds to Christ alone.  
Neither is it to be thought that Baptism is applied only to the time past, that for new fallings, into which we fall back after Baptism, we must seek new remedies of cleansing in I wot not what other Sacraments, as though the force of Baptism were worn out of use. By this error it came to pass in old time, that some would not be baptized but in the uttermost peril of life, and at their last gaspinges, that so they might obtain pardon of their whole life. Against which wayward subtle provision the old Bishops so oft inveigh in their writings. But thus we ought to think, that at what time soever we be baptized, we are at ones washed and cleansed for all our life. Therefore so oft as we fall we must go back to the remembrance of Baptism, and therewith we must arm our mind, that it may be always certain and assured of the forgiveness of sins. For though when it is once ministered, it seemeth to be past, yet by later sins it is not abolished. For the cleanness of Christ is therein offered us: that always flourisheth, is oppressed with no spots, but overwhelmeth & wipeth away all our filthiness: yet ought we not to take thereof a liberty to sin in time to come (as verily we be not hereby armed to such boldness) but this doctrine is given only to them, which when they have sinned, do groan wearied and oppressed under their sins, that they may have wherewith they may raise up and comfort themselves, lest they should fall into confusion and desperation. So Paul saith, 
Rom. iii. xxv.  that Christ was made to us a propitiator, unto the forgiveness of faults going before. Wherein he denieth not that therein is obtained perpetual & continual forgiveness of sins even unto death: but he meaneth that it was given of the Father, only to poor sinners. which wounded with the searing iron of conscience, to sigh to the Physician. To these the mercy of God is offered. They which by escaping of punishment do hunt for matter and liberty to sin, do nothing but provoke to themselves the wrath and judgment of God.  
I know in deed that it is commonly thought otherwise, that by the benefit of repentance and of the keys we do after Baptism obtain forgiveness, which at our first regeneration is given us by only Baptism. But they which devise this do err herein that they do not remember that the power of the keys, whereof they speak, doth so hang upon Baptism that it ought in no wise to be severed. The sinner receiveth forgiveness by the ministery of the church, namely not without the preaching of the Gospel. But what manner of preaching is that? That we be cleansed from sins by the blood of Christ. But what sign and testimony is there of that washing, but Baptism? We see therefore how that absolution is referred to Baptism. And this error hath bred us the feigned Sacrament of Penance: of which I have touched somewhat before, and the residue I will make an end of in place fit for it. But it is no marvel if men, which according to the grossness of their wit were immeasurably fast tied to outward things, have in this behalf also bewrayed that fault, that not contented with the pure institution of God, they did thrust in new helps feigned of themselves. As though Baptism itself were not a Sacrament of repentance. But if repentance be commended to us for our whole life, the force also of Baptism ought to be extended to the same bounds. Wherefore it is also no doubt but that all the godly throughout all their life long, so oft as they be vexed with knowledge in conscience of their own sins, dare call back themselves to the remembrance of Baptism, that thereby they may confirm themselves in the affiance of that only and continual washing which we have in the blood of Christ.  
It bringeth also an other fruit, because it showeth us our mortification in Christ, 
Rom. vi.iii.  and new life in him. For (as the Apostle saith) we are baptized into his death, being buried together with him into death, that we may walk in newness of life. By which words he doth not only exhort us to the following of him (as though he did say, that we are by Baptism put in mind, that after a certain example of the death of Christ, we should die to our lusts: and after the example of his resurrection, we should be raised up to righteousness) but he fetcheth the matter much deeper: that is to say, that by Baptism Christ hath made us partakers of his death, that we may be graffed into it. And as the graff receiveth substance and nourishment of the root into which it is graffed: so they that receive Baptism with such faith as they ought, do truly feel the effectualness of the death of Christ in the mortifying of their flesh: and therewithal also they feel the effect of his resurrection in the quickening of the Spirit. hereupon he gathereth matter of exhortation: that if we be Christians, we ought to be dead to sin, and to live to righteousness. This self same argument he useth in an other place: 
Coloss. two. xii. Tit. iii. v.  that we be circumcised, and have put of the old man, sins that we be buried in Christ by Baptism. And in this sense, in the same place which we have before alleged, he called it the washing of regeneration & of renewing. Therefore first free forgiveness of sins and imputation of righteousness is promised us, and then the grace of the Holy ghost, which may reform us into newness of life.  
Last of all our Faith receiveth also this profit of Baptism, that it certainly testifieth unto us, that we are not only graffed into the death and life of Christ, 
Math. iii. xiii.  but that we are so united to Christ himself that we are partakers of all his good things. For therefore he hath dedicated and hallowed Baptism in his own body, that he might have it common with us, 
Gala. iii. xvii.  as a most strong bond of the unity and fellowship which he vouchsafed to enter into with us: so that Paul proveth thereby that we be the children of God, because we have put on Christ in Baptism. So we see that the fulfilling of Baptism is in Christ, 
Acts. viii. xvi. &. xix.u.  whom also for this reason we call the proper object of Baptism. Therefore it is no marvel if it be reported that the Apostles baptized into his name, which yet were commanded to baptize into the name of the Father also and of the Holy ghost. For whatsoever gifts of God are set forth in Baptism, are found in Christ alone. And yet it can not be, but that he which baptizeth into Christ, 
Mathe. xxviii. nineteen.  do therewithal call upon the name of the Father and of the Holy ghost. For we are therefore cleansed with his blood, because the merciful Father, according to his incomparable kindness, willing to receive us into favour, hath set him a mediator in the midst, to procure to us favour with him. But regeneration we so only obtain by his death and resurrection, if being sanctified by the Spirit we be endued with a new and spiritual nature. Wherefore both of our cleansing & regeneration: we obtain & after a certain manner distinctly perceive the cause in the Father, 
Math. iii. vi. Luc. iii. xvi. john. iii. xxiii. &. iiii i.  the matter in the Son, and the effect in the Holy ghost. So john first baptized, so afterward the Apostles, with the baptism of repentance into the forgiveness of sins: meaning by this word repentance, such regeneration: and by forgiveness of sins washing.  
Whereby also it is made most certain, that the ministery of john was altogether the same which was afterward committed to the Apostles. 
Acts. two. xxviii.  For the divers hands wherewith it is ministered, make not the Baptism divers: but the same doctrine showeth it to be the same Baptism. john and the Apostles agreed into one doctrine: both baptized into repentance, both into the forgiveness of sins, both into the name of Christ, from whom was both repentance and forgiveness of sins. 
john. i. xxix.  john said that he was the lamb of God, by whom the sins of the world should be taken away: where he made him the Sacrifice acceptable to the Father, the propitiator of righteousness, the author of salvation. What could the Apostles add to this confession? Wherefore let it trouble no man, that the old writers labour to sever the one from the other, whoes voice we ought not so much to esteem that it may shake the certainty of the Scripture. For who will rather hearken to chrysostom denying that forgiveness of sins was comprehended in the Baptism of john, 
Homil. in. Mathe. xiiii. Luke. iii. iii. Lib v de Baptis. count Do not ca x. Luke. iii xvi. Acts. nineteen. iiii.  than to Luke contrariwise affirming that john preached the Baptism of repentance into the forgiveness of sins? Neither is that subtlety of Augustine to be received, that in the Baptism of john, sins were forgiven in hope, but in the Baptism of Christ they are forgiven in deed. For where as the Evangelist plainly testifieth, that john in his Baptism promised the forgiveness of sins: what need we to abate this title of commendation, when no necessity compelleth us unto it? But if any man seek for a difference out of the word of God, he shall find none other but this, that john baptized into him that was to come, the Apostles into him that had already presented himself.  
As for this that more abundant graces of the Spirit were poured out sins the resurrection of Christ, it maketh nothing to stablish a diversity of Baptisms. For the Baptism which the Apostles ministered while he was yet conversant in earth, was called his: yet it had no larger plentifulness of the Spirit, than the Baptism of john. Yea even after his ascension, 
Act. viii. xiiii.  the Spirit was not given to the Samaritans above the common measure of the Faithful before the ascension, although they were baptized into the name of jesus, till Peter & john were sent unto them to lay their hands upon them. This only thing, as I think, deceived the old writers, that they said that the Baptism of john was but a preparation to the baptism of Christ, because they red, that they were baptized again of Paul, which had once received the baptism of john. But how much they were herein deceived, shall else where be plainly declared in place fit for it. 
Math. iii. xi.  What is it therefore that john said, that he baptized in deed with water, but that Christ should come which should baptize with the Holy ghost, and with fire? This may in few words be assoiled. For he meant not to put difference between the one Baptism and the other, but he compared his own person with the person of Christ, saying that himself was a minister of water, but that Christ was the giver of the Holy ghost, and should declare this power by visible miracle the same day that he should send the Holy ghost, 
Act. two. iii.  to the Apostles under fiery tongues. What could the Apostles boast of more than this? What more could they also that baptize at this day? For they be only ministers of the outward sign, and Christ is the author of the inward grace: as the same old writers themselves do every where teach, and specially Augustine, whose principal stay against the Donatists is this, that what a one soever he be, that baptizeth, yet only Christ is ruler of it.  
These things which we have spoken both of mortification and of washing, 
i Cori. x.ii. Exo. xiiii xxi.  are shadowed out in the people of Israel, whom for the same cause the Apostle saith to have been baptized in the cloud and in the sea. mortifying was figured, when the Lord delivering them out of the hand of Pharaoh and from cruel bondage, made for them a way through the red sea, and drowned Pharaoh himself, and the Egyptians their enemies, that followed them hard at their backs, and were even in their necks to overtake them. For after the same manner also he promiseth to us in Baptism, and by a sign given showeth us, that we are by his power brought forth and delivered out of the thraldom of Egypt, that is to say, out of the bondage of sin: that our Pharaoh is drowned, that is to say the devil, although even so also he ceaseth not to exercise and weary us. But as that Egyptian was not thrown down into the bottom of the sea, but being overthrown on the shore, did yet with terrible sight make the Israelites afraid, but could not hurt them: so this our enemy yet in deed threateneth, showeth his weapons, is felt, but can not overcome. In the Cloud was a sign of cleansing. For as then the Lord covered them with a cloud cast over them, and gave them refreshing cold, 
Num. ix▪ xiiii.  lest they should faint and pine away with to cruel burning of the sun: so in Baptism we acknowledge our selves covered and defended with the blood of Christ, lest the severity of God, which is in deed an intolerable flame, should lie upon us. But although this mystery was then dark and known to few: yet because there is none other way to obtain salvation, but in those two graces, God would not take away the sign of them both from the old Fathers, whom he had adopted to be heirs.  
Now it is clear, how false that is which some have lately taught, and wherein some yet continue, that by Baptism we be loosed and delivered from original sin, and from the corruption which was from Adam spread abroad into his whole posterity, and that we be restored into the same righteousness and pureness of nature, which Adam should have obtained, if he had stand fast in the same uprightness wherein he was first created. For such kind of teachers never understood what was original sin, nor what was original righteousness, nor what was the grace of Baptism. But we have already proved, that original sin is the perverseness and corruption of our nature, which first maketh us guilty of the wrath of God, 
Galat. two. nineteen.  and then also bringeth forth works in us, which the Scripture calleth the works of the flesh. Therefore these two points are severally to be marked, namely that we being in all parts of our nature defiled and corrupted are already for such corruption only, held worthily condemned and convicted before God, to whom nothing is acceptable but righteousness, innocence and cleanness. Yea and very infants themselves bring their own damnation with them from their mother's womb. Who, although they have not yet brought forth the fruits of their iniquity, yet have the seed thereof enclosed within them. Yea their whole nature is a certain seed of sin, therefore it can not but be hateful & abominable to God. The faithful are certified by Baptism that this damnation is taken away, and driven from them: forasmuch (as we have already said) the Lord doth by this sign promise us that full and perfect forgiveness is granted both of the fault which should have been imputed to us, and of the pain which we should have suffered for the fault: they take hold also of righteousness, but such as the people of God may obtain in this life, that is to say by imputation only: because the Lord of his own mercy taketh them for righteous and innocent.  
The other point is, that this perverseness never ceaseth in us, but continually bringeth forth new fruits, namely those works of the flesh which we have before described: none otherwise than a burning furnace continually bloweth out flame and sparkles, or as a spring infinitely casteth out water. For lust never utterly dieth and is quenched in men, until being by death delivered out of the body of death, they have utterly put of themselves. Baptism in deed promiseth us that our Pharaoh is drowned, and the mortification of sin: yet not so that it is no more, or may no more trouble us, but only that it may not overcome us. For so long as we live enclosed within this prison of our body, the remnants of sin shall dwell in us: but if we hold fast by faith the promise given us of God in Baptism, they shall not bear rule nor reign. But let no man deceive himself: Let no man flatter himself in his own evil, when he heareth that sin alway dwelleth in us. These things are not spoken to this end, that they should carelessly sleep upon their sins, which are otherwise to much inclined to sin: but only, that they should not faint and be discouraged, which are tickled and pricked of their flesh. Let them rather think that they are yet in the way, and let them believe that they have much profited, when they feel that there is daily somewhat minished of their lust, till they have attained thither whether they travail, namely to the last death of their flesh, which shallbe ended in the dying of this mortal life. In the mean time let them not cease both to strive valiantly, and to encourage them to go forward, and to stir them up to full victory. For this also ought more to whet on their endeavours, that they see that after that they have long travailed, they have yet no small business remaining. This we ought to hold: we are baptized into the mortifying of our flesh, which is begun by baptism in us, which we daily follow: but it shallbe made perfect when we shall remove out of this life to the lord.  
Here we say no other thing, than the Apostle Paul in the seventh Chapter to the Romans moste clearly setteth out. For after that he had disputed of free righteousness, because some wicked men did thereof gather, that we might live after our own lust, because we should not be acceptable to God by the deservings of works: he addeth, that all they that are clothed with the righteousness of Christ, are therewith regenerate in Spirit, and that of this regeneration we have an earnest in baptism. 
Rom. vi.xiii.  hereupon he exhorteth the faithful, that they suffer not sin to have dominion in their membres. Now because he knew that there is always some weakness in the faithful: that they should not therefore be discouraged, he adjoineth a comfort, that they are not under the law. Because again it might seem, that Christians might grow insolent, because they are not under the yoke of the law, he entreateth what manner of abrogating that is, and therewithal what is the use of the law: which question he had now the second time differred: The sum is, that we be delivered from the rigour of the law, that we should cleave to Christ: but that the office of the law is, that we being convinced of our perverseness, should confess our own weakness and misery. Now forasmuch as that perverseness of nature doth not so easily appear in a profane man, which followeth his own lusts without fear of God: he setteth an example in a man regenerate, namely in himself. He saith therefore that he hath a continual wrestling with the remnants of his flesh, and that he is holden bound with miserable bondage, that he can not consecrate himself wholly to the obedience of the law of God. Therefore he is compelled with groaning to cry out: Unhappy am I. Who shall deliver me out of this body subject to death? 
Rom. seven. xxiiii.  If the children of God be holden captive in prison so long as they live, they must need be much carefully grieved with thinking upon their own peril, unless this fear be met withal. Therefore he adjoineth to this use a comfort, that there is no more damnation to them that are in Christ Iesu. Where he teacheth, that they whom the Lord hath once received into favour, 
Rom. viii.  engrafted into the communion of his Christ, hath by Baptism admitted into the fellowship of his church, while they continue in the faith of Christ, although they be besieged of sin, yea and carry sin about within them, yet are acquitted from guiltiness and condemnation. If this be the simple and natural exposition of Paul, there is no cause why we should seem to teach any▪ new unwonted thing.  
But baptism so serveth our confession before men. For it is a mark, whereby we openly profess that we would be accounted among the people of God: whereby we testify that we agree with all Christians into the worshipping of one God and into one religion: finally whereby we openly affirm our faith: that not only our hearts should breath out the praise of God, but also our tongue, and all the membres of our body should sound it out with such utterances as they be able. For so, as we ought, all our things are employed to the service of the glory of God, whereof nothing ought to be void, and other may by our example be stirred up to the same endeavours. Hereunto Paul had respect, when he asked the Corinthians, 
i Cor. i two  whether they had not been baptised into the name of Christ: meaning verily, that even in this that they were baptized into his name, they avowed themselves unto him, swore to his name, and bound their faith to him before men, that they could no more confess any other, but Christ alone, unless they would forsake the confession which they had made in Baptism.  
Now sith it is declared what our Lord had regard unto in the institution of Baptism: it is plain to judge what is the way for us to use and receive it. For so far as it is given to the raising, nourishing and confirming of our faith, it is to be taken as from the hand of the author himself: we ought to hold it certain and fully persuaded, that it is he which speaketh to us by the sign, that it is he which cleanseth us, washeth us, and putteth away the remembrance of our sins, that it is he which maketh us partakers of his death, which taketh away from Satan his kingdom, which feebleth the forces of our lust, yea which groweth into one with us, that being clothed with him we may be reckoned the children of God: that these things, I say, he doth inwardly so truly and certainly perform to our soul, as we certainly see our body outwardly to be washed, dipped, and clothed. For this either relation, or similitude, is the most sure rule of Sacraments: that in bodily things we should behold spiritual things, as if they were presently set before our eyes, forasmuch as it hath pleased the Lord to represent them by such figures: not for that such graces are bound and enclosed in the Sacrament, that they should be given us by the force thereof: but only because the Lord doth by this token testify his will unto us, that is, that he will give us all these things. Neither doth he only feed our eyes with a naked sight, but he bringeth us to the thing present, and together fulfilleth that which it figureth.  
Hereof let Cornelius the captain be an example, which was baptized▪ having before received forgiveness of sins and visible graces of the Holy ghost: 
Acts. x. xlviii.  seeking not by baptism a larger forgiveness, but a more certain exercising of Faith, yea an encreasce of confidence by a pledge. Peradventure some man will object: why therefore did Ananias say to Paul, 
Act. ix. xvii.  that he should wash away his sins by Baptism, if sins be not washed away by the power of Baptism itself? I answer: We are said to receive, to obtain, to get that which so far as concerneth the feeling of our faith, is given us of the Lord, whether he do then first testify it, or being testified doth more and certainlier confirm it. This therefore only was the meaning of Ananias: that thou mayest be assured, Paul that thy sins are forgiven thee, be baptized. For the Lord doth in Baptism promise forgiveness of sins: receive this, and be out of care. Howbeit I mean not to diminish the force of baptism, but that the thing and the truth is present with the sign, so far as God worketh by outward means. But of this sacrament, as of all other, we obtain nothing but so much as we receive by Faith. If we want faith, it shallbe for a witness of our unthankfulness, whereby we may be declared guilty before God, because we have not believed the promise there given. But so far as it is a sign of our confession, we ought by it to testify that our affiance is in the mercy of God, and our cleanness is in the forgiveness of sins, which is gotten us by jesus Christ: 
i Cor. xii. xiii.  and that by it we enter into the church of Christ, that we may with one consent of Faith and charity live of one mind with all the faithful. This last point did Paul mean, when he sayeth that we are all baptized in one Spirit, that we may be one body.  
Now if this be true which we determine, that a Sacrament is not to be weighed according to his hand of whom it is ministered, but as of the very hands of God, from whom without doubt it proceeded: hereupon we may gather, that nothing is added to it nor taken from it by the worthiness of him by whoes hand it is delivered. And even as among men, if a letter be sent, so that the hand and the seal be well known, it maketh no matter who or what manner of man be the carrier: so it ought to suffice to acknowe the hand and seal of our Lord in his Sacraments, by what carrier soever they be brought. Hereby the error of the Donatists is very well confuted, which measured the force and value of the Sacrament by the worthiness of the minister. Such at this day are our Catabaptistes, which deny that we be rightly baptized, because we were baptized by wicked men & idolaters in the popish kingdom: therefore they furiously call upon us to be baptized again. Against whoes folly we shallbe armed with a reason strong enough, if we think that we were professed by baptism not into the name of any man, 
Math. xxviii. nineteen.  but into the name of the Father, the Son, and the Holy ghost, and that therefore it is not the Baptism of man, but of God, of whomsoever it be ministered. Although they were never so much ignorant or despisers of God and all godliness, which baptized us: yet they did not baptize us into the fellowship of their own ignorance or sacrilege, but into the faith of jesus Christ: because they called not upon their own name, but the name of God, nor baptized us into any other name. Now if it were the Baptism of God, it hath verily enclosed in it a promise of the forgiveness of sins, the mortifying of the flesh, the spiritual quickening, and the partaking of Christ. So it nothing hindered the jews, to have been circumcised of unclean priests and apostates: neither was the sign therefore void, that it needed to be done of new: but it was sufficient to return to the natural beginning. Where they object that Baptism ought to be celebrated in the assembly of the godly, that proveth not, that that which is faulty in part, should destroy the whole force thereof. For when we teach what ought to be done that Baptism may be pure, and void of all defiling, we do not abolish the ordinance of God, although idolaters corrupt it. For when in old time Circumcision was corrupted with many superstitions, yet it ceased not to be taken for a sign of grace: neither did josias and Ezechias, when they gathered out of all Israel them that had departed from God, call them to a second Circumcision.  
Now where as they ask us, what faith of ours hath yet followed Baptism in certain years passed, that they might thereby prove that the Baptism is void, which is not sanctified unto us, but by the word of promise received by faith: to this question we answer, that we in deed being blind and unbelieving, did in a long time not hold fast the promise given us in Baptism: yet the promise itself, for as much as it was of God, continued always stayed, steadfast, and true. Although all men be liars and faithbreakers, yet God cesseth not to be true: 
Rom. iii. iii.  although all men be lost, yet Christ remaineth salvation. We confess therefore that Baptism, for that time profited us nothing at all: forasmuch as in it the promise offered us, without which Baptism is nothing, lay nothing regarded. Now scythe by the grace of God, we have begun to wax wiser, we accuse our own blindness and hardness of heart, which have so long been unthankful to his so great goodness. But we believe that the promise itself is not vanished away: but rather thus we consider, God by Baptism promiseth the forgiveness of sins, and sith he hath promised it, will undoubtedly perform it to all that believe it. That promise was offered us in Baptism: by faith therefore let us embrace it. It hath in deed long been buried from us because of infidelity: now therefore let us receive it by faith. Wherefore where the Lord calleth the jewish people to repentance, he giveth them no commandment of a second circumcision, which being (as we have said) circumcised with a wicked and ungodly hand, lived a certain time entangled with the same wickedness. But he earnestly calleth upon the only turning of the heart. Because, how soever the covenant was broken of them, yet the sign of the covenant, by the ordinance of the Lord, remained always steadfast and inviolable. Therefore with the only condition of repentance they were restored into the covenant which the Lord had once made with them in Circumcision: which yet being received by the hand of a leaguebreaker pressed, so much as in them lay, they had defiled again, and the effect whereof they had quenched.  
But they think that they shake a fiery dart at us, when they allege that Paul rebaptized them which were once baptized with the Baptism of john. 
Act. nineteen. iii.  For if by our own confession, the Baptism of john was altogether the same that ours is now: even as they having been before perversely instructed, when they were taught the true Faith, they were again baptized into it: so that Baptism, which was without true Doctrine, is to be taken for nothing, and we ought to be newly baptized again into the true religion, wherewith we are now first instructed. Some think, that there was some wrongfully affectioned man to john, which had entered them with their first Baptism rather to a vain superstition. Of which thing they seem to gather a conjecture hereupon, because they confessed themselves to be utterly ignorant of the Holy ghost: whereas john verily would never have sent away from himself scholars so untaught. But neither is it likely that the jews, although they had not been baptized at all, were destitute of all knowledge of the Holy ghost, which is famously spoken of by so many testimonies of the Scripture. Where as therefore they answer that they know not whether there be a Holy ghost, it is to be understanded as if they had said that they have not yet heard, whether the graces of the Spirit, of which Paul asked them, were given to the Disciples of Christ. But I grant that that was the true Baptism of john, and all one and the self same with the Baptism of Christ: but I deny that they were baptized again. What then mean these words, they were baptized in the name of jesus? Some do expound it, that they were but instructed of Paul with true Doctrine. But I had rather understand it more simply, to be the Baptism of the Holy ghost, that is to say, that the visible graces of the Spirit were given them by the laying on of hands: which to be expressed by the name of Baptism, is no new thing. 
Act. i.u.  As on the day of pentecost it is said, that the Apostles remembered the words of the Lord, concerning the Baptism of fire and of the Spirit. And Peter saith that the same came to his remembrance, when he saw those graces poured out upon Cornelius, and his household and kindred. 
Acts. xi. xvi.  Neither is that contrary which is after adjoined, When he had laid his hands on them, the Holy ghost came down upon them. For Luke doth not tell of two diverse things: but followeth the manner of telling commonly used among the hebrews, which do first propound the sum of the matter, and then do set it out more at large. Which every man may perceive by the very framing together of the words. For he saith, When they had heard these things, they were baptized in the name of jesus. And when Paul had laid his hands upon them, the Holy ghost came down upon them. In this later sentence is described, what manner of Baptism that was. If ignorance do so corrupt a former Baptism, that it must be amended with a second Baptism: the Apostles should have been rebaptized first of all, which in whole three years after their Baptism, had scarcely tasted any small parcel of purer doctrine. And now among us what rivers might suffice to renew so many washings, as there be ignorances by the mercy of the Lord daily amended in us?  
The force, dignity, profit, and end of the mystery, if I be not deceived ought by this time to be plain enough. So much as concerneth the outward sign, I would to God the natural institution of Christ had prevailed so much as was meet, to restrain the boldness of men. For, as though it were a contemptible thing to be baptized with water according to the precept of Christ, there is invented blessing, or rather enchanting, to defile the true hallowing of the water. afterward was added a taper with chresme: but the blowing seemed to open the gate to Baptism. But although I am not ignorant, how ancient is the beginning of this added pack: yet it is lawful both for me and all the godly to refuse whatsoever things men have presumed to add to the ordinance of Christ. When Satan saw that by the foolish light credit of the world at the very beginnings of the Gospel his deceits were easily received, he broke fourth into grosser mockeries. Hereupon spittle, and like trifles, were openly brought in with unbridled liberty to the reproach of Baptism. By which experiences let us learn that nothing is either holier, or better, or safer, than to be content with the authority of Christ alone. How much better therefore was it, leaving stagelike pomps, which dazzle the eyes of the simple, and dull their minds, so oft as any was to be baptized, that he should be presented to the assembly of the faithful, and be offered to God, the whole church looking on as a witness: and praying over him: that the confession of Faith should be rehearsed, wherewith he that is to be catechized should be instructed: that the promises should be declared which are contained in Baptism: that the instructed should be baptized in the name of the Father, and the Son, and the Holy ghost: at length that he be sent away with prayers and thanksgiving. So is nothing omitted that might make to the matter, and that the only Ceremony which proceeded from God the author thereof, should most clearly shine, being not overwhelmed with any foreign filthiness. But whether he be wholly dipped which is baptized, and that thrice or ones, or whether he be but sprinkled with water only poured upon him, it maketh very little matter: but that ought to be at liberty to churches according to the diversity of contrees. Howbeit the very word of Baptizing signifieth to dip, and it is certain that the manner of dipping was used of the old church.  
This also pertaineth to the purpose, to know that it is done amiss if private men take upon themselves the administration of Baptism. For as well the distribution of this as of the Supper is a part of the ecclesiastical ministery. For Christ did not command women, nor yet every sort of men, that they should Baptize: but whom he had ordained his Apostles, to them he gave this commandment. And when he commanded his disciples to do that in the ministration of the Supper which they had seen him do, when he executed the office of a right distributer: he would without doubt, that they should therein follow his example. As for this that in many ages past, yea and in a manner at the very beginning of the church, it hath been received in use, that lay men might baptize in peril of death, if the minister were not present in time, I see not with how strong a reason it may be defended. The very old Fathers themselves, which either held or suffered this manner, were not sure whether it were well done. For Augustine seemeth to have this doubt, 
Lib. contra. epist parm. two. Cap. xiii. Cap. c  when he saith: Although a lay man compelled by necessity do give Baptism, I can not tell whether a man may godlily say that it ought to be iterate. For if it be done when no necessity compelleth, it is the usurping of an other man's office: but if necessity enforceth, it is either none or a venial sin. Moreover of women it was decreed without any exception in the Council at Carthage, that they should not presume to baptize at all. But there is danger, lest if he which is sick should die without Baptism, he should be deprived of the grace of regeneration. Not so. God pronounceth that he adopteth our infants to be his own, before they be borne, when he promiseth that he will be a God to us and to our seed after us. In this word is contained their salvation. Neither shall any man dare to be so reproachful against God, to deny that his promise is of itself sufficient to work the effect thereof. How much harm that doctrine being evil expounded, that Baptism is of necessity to salvation, hath brought in, few do mark: & therefore they take less heed to themself. For where this opinion is grown in force, that all are lost to whom it hath not happened to be washed with water, our state is worse than the state of the old people, as though the grace of God were now more narrowly streigthened than it was under the law. For Christ shallbe thought to be come, not to fulfil the promises, but to abolish them: forasmuch as the promise which then was of itself effectual enough to give health before the eighth day, now should not be of force without help of the sign.  
But how the custom was before that Augustine was borne, first is gathered of Tertullian, that it is not permitted to a woman to speak in the church, nor to teach, nor to baptize, nor to offer, that she should not claim to herself the execution of any man's office, much less of the priests. Of the same thing Epiphanius is a substantial witness, where he reproacheth Martion, 
Lib. contra. He●es, i,  that he gave women liberty to baptize. Neither am I ignorant of their answer which think otherwise, that is, that common use much differeth from extraordinary remedy, when extreme necessity enforceth: but when he pronouncing that it is a mockery to give women liberty to baptize, excepteth nothing, it sufficiently appeareth that he condemneth this corruption, so that it is by no colour excusable. Also in the third book, where teaching that it was not permitted even to the holy mother of Christ, he addeth no restraint.  
The example of Sephora is unseasonably alleged. 
Exo. iiii. xxv.  For whereas the Angel of God was appeased, after that she taking a stone, circumcised her son, thereupon it is wrongfully gathered that her doing was allowed of God. Otherwise it ought to be said, that the worshipping which the nations that were brought out of Assyria raised up, pleased God. But by other strong reasons it is proved, that that which a foolish woman did, is wrongfully drawn to an example of imitation. If I should say that it was a certain singular case, which ought not to be made an example, & specially that sith it is no where red that in old time there was given to the priests a special commandment to circumcise, the order of Circumcision and Baptism is unlike: this should be strong enough to confute them. 
Math. xxviii. nineteen.  For the words of Christ are plain: Go ye, teach all nations, and baptize. When he ordained the self same men publishers of the Gospel, and ministers of Baptism: and none (as the Apostle witnesseth) doth take honour upon himself in the church, 
Heb. v. iiii. Ro. xiiii. xxiii.  but he that is called as Aaron: whosoever without lawful calling baptizeth, he rusheth into an other man's office. Even in the smallest things, as in meat and drink, whatsoever we enterprise with a doubtful conscience, Paul openly crieth out to be sin. Therefore in women's baptizing is much more grievously sin, where it is evident that they break the rule appointed by Christ: forasmuch as we know that it is unlawful to pluck in sunder those things that God conjoineth. But all this I pass over. Only I would have the readers to note, that Sephoraes' purpose was nothing less, than to do any service to God. Seing her son to be in danger, she grudged, and murmured, and not without stomaching threw the foreskin upon the ground, she so taunted her husband, that she was also angry with God. Finally it is plain that all this came of a furiousness of mind, because she murmured against God and her husband, for that she was compelled to shed the blood of her son. Moreover if she had in all other things behaved herself well, yet herein is an unexcusable rash presumption that she circumcised her son, her husband being present, not any private man, but Moses the principal Prophet of God, than whom there never rose any greater in Israel: which was no more lawful for her to do, than at this day it is for women in the sight of the Bishop. But this controversy shall by and by be easily taken away by this principle, that infants are not debarred from the kingdom of heaven, whom it happeneth to depart out of this present life before that it be granted them to be dipped in water. But it is already proved, that no small wrong is done to the covenant of God, if we do not rest in it, as though it were weak of itself: whereas the effect thereof hangeth neither upon Baptism, nor upon any additions. There is afterward added to it a Sacrament like a seal, not that it bringeth effectualness to the promise of God as to a thing weak of itself, but only confirmeth it to us. Whereupon followeth, that the children of the faithful are not therefore baptized, that they may then first be made the children of God, which before were strangers from the church, but rather that they be therefore received by a solemn sign into the church, because by the benefit of the promise they did already belong to the body of Christ. Therefore if in omitting the sign there be neither slothfulness, nor contempt, nor negligence, we are free from all danger. It is therefore much more holy, to give this reverence to the ordinance of God, that we seek Sacraments from nowhere else, than where the Lord hath left them. When we may not have them of the church, the grace of God is not so bound to them, but that we may obtain them by Faith out of the word of the Lord.   

¶ The xvi Chapter. That the Baptism of infants doth very well agree with the institution of Christ and the nature of the sign.  
BUt forasmuch as in this age, certain phrentike Spirits have raised up sore troubles in the church for the Baptism of infants, and do not yet cease to turmoil: I can not choose but I must join here an addition to restrain their furiousness. If peradventure it shall seem to some man to be very much to long, let him (I beseech him) weigh with himself, that we ought so much to esteem the pureness of doctrine in a most great matter, together with the peace of the church, that nothing ought to be lothesomly received, which may avail to procure them both. Beside that, I so study to frame this discourse, that it shall be of no small importance to the clearer declaration of the mystery of Baptism. They assail the Baptism of infants with an argument in deed favourable in show, saying that it is grounded upon no institution of Christ, but that it was brought in only by the boldness of men, and perverse curiousness, and then afterward with fond easiness rashly received in use. For a Sacrament, unless it rest upon a certain foundation of the word of God, hangeth but by a thread. But what if, when the matter is well considered, it shall appear that the Lords holy ordinance is falsely and unjustly charged with such a slander? Let us therefore search out the first beginning of it. And if it shall appear, that it was devised by the only rashness of men, then bidding it farewell, let us measure the true observation of Baptism by the only will of God. But if it shallbe proved that it is not destitute of his certain authority. we must beware, least in pinching the holy ordinances of God, we be also slanderous against the author himself.  
First it is a doctrine well enough known, and confessed among all the godly, that the right consideration of the signs, consisteth not only in the outward Ceremonies: but principally hangeth upon the promise, and upon the spiritual mysteries, for figuring where of the Lord ordaineth the Ceremonies themselves. Therefore he that will perfectly learn of what value Baptism is, to what end it tendeth, finally what it is: let him not stay his thought upon the element and bodily sight: but rather let him raise it up to the promises of God, which are therein offered us, and to the inward secrets which are therein represented unto us. He that knoweth these things, hath attained the sound truth of Baptism, and the whole substance thereof, as I may so call it: and thereby also he shallbe taught, what is the reason, and what is the use of the outward sprinkling. Again he that contemptuously passing over these, shall have his mind wholly fastened and bound to the visible Ceremony, shall understand neither the force nor property of Baptism: nor yet so much as this, what the water meaneth, or what use it hath. Which sentence is proved with so many and so clear testimonies of Scripture, that we need not at this present to tarry long about it. Therefore it remaineth now, that we seek out of the promises given in Baptism, what is the force and nature of it. The Scripture showeth, that the cleansing of sins, which we obtain of the blood of Christ, is here first showed: then the mortifying of the flesh, which standeth upon the partaking of his death, by which the faithful are regenerate into newness of life, yea and into the fellowship of Christ. To this sum may be referred whatsoever is taught in the Scriptures concerning Baptism: saving that beside this it is a sign to testify religion before men.  
But forasmuch as before the institution of Baptism, the people of God had circumcision in stead thereof: let us see what these two signs differ the one from the other, and with what likeness they agree together. Whereupon may appear what is the relation of the one to the other. Where the Lord gave circumcision to Abraham to be kept, 
Goe xvii. x  he telleth him before, that he would be God to him and to his seed: adding, that with him is the flowing store and suffisance of all things, that Abraham should account that his hand should be to him a spring of all good things. In which words the promise of eternal life is contained: as Christ expoundeth it, 
Mat. xxii. xxxii. Luke. xx. xxxviii. Eph. two. xii.  bringing an argument from hence to prove the immortality of the faithful, and the resurrection. For God (saith he) is not the God of the dead, but of the living. Wherefore Paul also showing to the Ephesians from what destruction the Lord had delivered them, gathereth by this that they had not been admitted into the covenant of circumcision, that they were without Christ, without God, without hope, strangers from the testaments of the promise: all which things the covenant itself contained. But the first access to God, the first entry to immortal life, is the forgiveness of sins. Whereupon is gathered, that this forgiveness answereth to the promise of Baptism concerning our cleansing. afterward the Lord taketh covenant of Abraham, that he should walk before him in pureness and innocence of heart: which belongeth to mortifying or regeneration. And that no man should doubt, that circumcision is a sign of mortifying, 
Deu. ●, xvi.  Moses in an other place doth more plainly declare it, when he exhorteth the people of Israel, to circumcise the uncircumcised skin of the heart, because they were severally chosen to be the people of GOD out of all the nations of the earth. As God, 
Deut. thirty. vi.  where he adopteth the posterity of Abraham to his people, commandeth them to be circumcised: so Moses pronounceth that the hearts ought to be circumcised, declaring verily what is the truth of this circumcision. Then that no man should endeavour toward it by his own strength, he teacheth that they need the grace of God. Al these things are so often repeated of the Prophets, that I need not to heap into this place many testimonies, which do each where offer themselves. We have proved therefore, that in circumcision a spiritual promise was uttered to the Fathers, such as in Baptism is given: forasmuch as it figured to them the forgiveness of sins, and the mortifying of the flesh. Moreover as we have taught that Christ is the foundation of Baptism, in whom both these things remain: so it is evident that he is also of circumcision. For he is promised to Abraham, and in him the blessing of all nations. To the sealing of which grace, the sign of circumcision is added.  
Now we may easily see, what there is like in these two signs, or what there is differing. The promises, whereupon we have declared that the power of the signs consisteth, is all one in both, namely of the fatherly favour of God, of the forgiveness of sins, of life everlasting. Then, the thing figured also is all one and the same, namely regeneration. The foundation whereupon the fulfilling of these things standeth, is all one in both. Wherefore there is no difference in the inward mystery, whereby the whole force and property of the Sacraments is to be weighed. The unlikeness that remaineth, lieth in the outward Ceremony, which is the smallest portion: whereas the chiefest part hangeth upon the promise and the thing signified. Therefore we may determine, that whatsoever agreeth with circumcision doth also belong to Baptism, except the difference of the visible Ceremony. 
Ro. xii. iii  To this relation and comparison, the Apostles rule leadeth us by the hand, whereby we are commanded to examine all exposition of Scripture by the proportion of Faith. And truly the truth doth in this behalf almost offer itself to be felt. For as circumcision, because it was a certain token to the jews, whereby they were certified that they were chosen to be the people and household of God, and they again on their behalues professed that they yielded themselves to God, was their first entry into the church: so now also we by Baptism enter into profession of God, that we may be reckoned among his people, and mutually swear to his name. Whereby it appeareth out of controversy, that Baptism is come into the place of circumcision, that it may have the same office with us.  
Now if we list to search out, whether Baptism be lawfully communicate to infants: shall we not say that he doth to much play the fool, yea dote, which will rest only upon the element of water, and the outward observation, but can not abide to bend his mind to the spiritual mystery? Whereof if there be any consideration had, it shall without doubt certainly appear that Baptism is rightfully given to infants, as the thing that is due unto them. For the Lord in old time did not vouchsafe to admit them to circumcision, but that he made them partakers of all those things which were then signified by circumcision. Otherwise he should with mere deceits have mocked his people, if he had fed them with deceitful signs which is horrible even to be heard of. For he pronounceth expressly, that the circumcision of a little infant should be instead of a seal to seal the promise of the covenant. But if the covenant remain unbroken and steadfast, it doth at this day no less belong to the children of Christians, than under the old testament it pertained to the infants of the jews. But if they be partakers of the thing signified, why shall they be debarred from the sign? if they have the truth, why shall they be put back from the figure? Although the outward sign cleave fast together with the word in the Sacrament, so that they can not be plucked in sunder: yet if they be severally considered, whether of them, I pray you, shall we esteem of more value? Truly sith we see that the sign serveth the word, we must say that it is under it, and must set it in the inferior place. Sith therefore the word of Baptism is extended to infants: why shall the sign, that is to say the addition in hanging to the word, be debarred from them? This one reason, if there were no more, were abundantly enough to confute all them that will speak to the contrary. That which is objected, that there was a day certainly set for circumcision, is altogether but a shift. We grant that we be not now bound to certain days, like the jews: but when the Lord, howsoever he certainly appointeth no day, yet declareth that he is pleased that infants should with a solemn formal usage be received into his covenant: what seek we more?  
Howbeit the Scripture openeth unto us yet a certainer knowledge of the truth? For it is most evident, that the covenant which the Lord once made with Abraham, is at this day no less in force to Christians, than it was in old time to the jewish people: yea and that this word hath no less respect to Christians, than it than had respect to the jews. Unless perhaps we think, that Christ hath by his coming diminished, or cut short the grace of his Father. Which saying is not without abominable blasphemy. Wherefore as even the children of the jews were called a holy sede, 
i Cor. seven xiiii.  because being made heirs of the same covenant they were made differing from the children of the ungodly: for the same reason even yet also the children of Christians are accounted holy, yea although they be the issue but of one parent faithful: and (as the Apostle witnesseth, they differ from the unclean seed of idolaters. Now when the Lord immediately after the covenant made with Abraham, commanded the same to be sealed in infants with an outward Sacrament: 
Gen. xvii. xii.  what cause will Christians allege, why they should not at this day testify and seal thesame in their children? Neither let any man object against me, that the Lord commanded his covenant to be confirmed with no other sign than of circumcision, which is long ago taken away. For we have in readiness to answer, that for the time of the old testament he ordained circumcision to confirm his covenant: but circumcision being taken away, yet always remaineth the same manner of confirming which we have common with the jews. Wherefore we must always diligently consider what is common to both, and what they have several from us. The covenant is common, the cause of confirming it is common. Only the manner of confirming is diverse, because circumcision was that to them, in place whereof Baptism hath succeeded among us. Otherwise if the testimony, whereby the jews were assured of the salvation of their seed, be taken away from us, it should be brought to pass by the coming of Christ, that the grace of God should be darker and less approved by testimonies to us, than it was before to the jews. If that can not be said without extreme slander of Christ, by whom the infinite goodness of the Father hath more clearly and liberally than ever heretofore been poured fourth upon the earth, and declared to men: we must needs grant, that it is at the least not more pinchingly to be suppressed, nor to be set fourth with less testimony, than it was under the dark shadows of the law.  
Wherefore the Lord jesus, minding to show a token whereby the world might understand that he was come rather to enlarge than to limit the mercy of God, gently embraced children offered unto him, rebuking the disciples which went about to forbid them to come to him: forasmuch as they did lead those, to whom the kingdom of heaven belongeth, away from him by whom alone the entry is open into heaven. 
Math. ix. xiii.  But (will some man say) what like thing hath Baptism with this embracing of Christ. For neither is it reported that he baptized them, but that he received them, embraced them, and wished them well. Therefore if we lift to follow his example, let us help infants with prayer, but not baptize them. But let us weigh the doings of Christ somewhat more heedfully, than such kind of men do. For neither is this to be lightly passed over, that Christ commandeth infants to be brought unto him, adding a reason why, because of such is the kingdom of heaven. And afterward he witnesseth his will with deed, when embracing them he commendeth them to his Father with his prayer and blessing. If it be meet that infants be brought to Christ, why is it not also meet that they be received to Baptism, the sign of our communion and fellowship with Christ? If the kingdom of heaven be theirs, why shall the sign be denied them, whereby there is as it were an entry opened into the church, that being admitted into it they may be adnombred among the hetres of the heavenly kingdom? How uninst shall we be, if we drive away them whom Christ calleth unto him? if we spoil them, whom he garnisheth with his gifts? if we shut out them whom he willingly receiveth? But if we will examine how much that which Christ there did, differeth from Baptism, yet of how much greater price shall we have Baptism, (whereby we testify that infants are contained in the covenant of God) than receiving, embracing, laying on of hands, and prayer, whereby Christ himself being present declareth that they both are his, and are sanctified of him? By the other cavillations, whereby they labour to mock out this place, they do nothing but bewray their own ignorance. For they gather an argument of this which Christ saith. Let little ones come to me, that they were in age good bog ones which were already able to go. But they are called of the Evangelists, brephe, and paidia, by which words the Greeks do signify babes yet hanging on the breasts. Therefore this word (to come) is simply set for (to have access.) Lo what snares they are compelled to make, which are grown hard against the truth. Now where they say, that the kingdom of heaven is not given to them, but to such as be like them, because it is said to be of such, not of them: that is no sounder than the rest. For if that be granted, what manner of reason shall the reason of Christ be, whereby he meaneth to show, that infants in age are not strangers from him? When he commandeth that infants be suffered to have access unto him, nothing is plainer than that very infancy in deed is there spoken of. And that this should not seem an absurdity, he by and by addeth: of such is the kingdom of heaven. But if it must needs be that infants be comprehended herein, it must be plain that by this word (such) are meant very infants themselves, and such as be like them.  
Now there is no man that seeth not, that Baptism of infants was not framed by man, which is upholden by so great approving of Scripture. Neither do they colourably enough play the fools, which object that it is no where found, that any one infant was baptized by the hands of the Apostles. For although it be not expressly by name rehearsed of the Evangelists: 
Acts. xvi.xu. &. xxxii  yet because again they are not excluded, so oft as mention happeneth to be made of the baptizing of any household: who, unless he be mad, can reason thereupon that they were not baptized? If such arguments were of any force, women should be forbidden to partake of the lords supper, whom we read not to have been received unto it in the time of the Apostles. But here we be content with the rule of faith. For when we consider, what the institution of the S●pper requireth, thereby also we may easily judge to whom the use thereof aught to be communicated. Which we observe also in Baptism. For when we mark, to what end it was ordained, we evidently espy, that it belongeth no less to infants, than to elder folks. Therefore they can not be deprived of it, but that the will of the author must be manifestly defrauded. But whereas they spread abroad among the simple people, that there passed a long roawe of years after the resurrection of Christ, in which the Baptism of infants was unknown: therein they most foully do lie. For there is no writer so old, that doth not certainly refer the beginning thereof to the time of the Apostles.  
Now remaineth that we briefly show, what fruit cometh of this observation, both to the faithful which present their children to the church to be baptized, and also to the infants themselves that be baptized with the holy water: that no man should despise it as unprofitable or idle. But if it come in any man's mind, upon this pretence to mock at the Baptism of infants, he scorneth the commandment of Circumcision given by the Lord. For what will they bring forth to impugn the Baptism of infants, which may not also be thrown back against Circumcision? So the Lord taketh vengeance of their arrogance, which do by and by condemn that which they comprehend not with the sense of their own flesh. But God furnisheth us with other armours, whereby their foolishness may be beaten flat. For neither this his holy institution, by which we feel out faith to be helped with singular comfort, deserveth to be called superfluous. For God's sign communicated to a child doth as it were by an imprinted seal confirm the promise given to the godly parent, and declareth that it is ratified that the Lord will be God not only to him but also to his seed, ●nd will continually show his good will and grace, not to him only, but also to his posterity even to the thousandth generation. Where when the great kindness of God uttereth itself, first it yieldeth most large matter to advance his glory, and overspreadeth godly hearts with singular gladness, because they are therewithal more earnestly moved to love again so godly a Father, whom they see to have care of their posterity for their sakes. Neither do I regard, if any man take exception, and say that the promise ought to suffice to confirm the salvation of our children: forasmuch as it hath pleased God otherwise, who as he knoweth our weakness, willed in this behalf so much to bear tenderly with it. Therefore let them that embrace the promise of God's mercy to be extended to their children, think that it is their duty to offer them to the church to be signed with the sign of mercy, and thereby to encourage themselves to a more assured confidence, because they do with present eye behold the covenant of the Lord graven in the bodies of their children. Again, the children receive some commodity of their Baptism, that being engrafted into the body of the church they be somewhat the more commended to the other membres. Then when they are grown to riper age, they be thereby not slenderly stirred up to earnest endeavour to worship God, of whom they have been received into his children by a solemn sign of adoption, before that they could by age acknowe him for their Father. 
Gen. xvii xiiii.  Finally that same condemnation ought greatly to make us afraid, that God will take vengeance of it, if any man despise to mark his son with the sign of the covenant, because by such contempt the grace offered is refused and as it were forsworn.  
Now let us examine the arguments, whereby certain furious beasts do not cease to assail this holy institution of God. first because they see that they be exceedingly near driven and hard strained with the likeness of Baptism and Circumcision, they labour to pluck in sunder these two signs with great difference, that the one should not some to have any thing common with the other. For they say that both divers things are signified, and that the covenant is altogether divers, and that the naming of the children is not all one. But while they go about to prove that first point, they allege that circumcision was a figure of mortification and not of Baptism. Which verily we do most willingly grant them. For it maketh very well for our side. Neither do we use any other proof of our sentence, than that Baptism and Circumcision are signs of mortification. Hereupon we determine that Baptism is set in the place of Circumcision, that it should represent unto us the same thing which in old time it signified to the jews. In affirming the difference of the covenant, with how barbarous boldness do they turmoil and corrupt the Scripture: and that not in one place alone, but so as they leave nothing safe or whole? For they depaint unto us the jews so to be carnal that they be liker beasts than men: with whom forsooth the covenant made proceedeth not beyond the temporal life, to whom the promises given do rest in present and bodily good things. If this doctrine take place, what remaineth but that the nation of the jews were for a time filled with the benefits of God, none otherwise than as they fat a heard of swine in a sty, that at length they should perish with eternal damnation. For so soon as we allege Circumcision and the promises annexed unto it, they answer that Circumcision was a literal sign, and the promises thereof were carnal.  
Truly if circumcision was a literal sign, there is no otherwise to be thought of Baptism. For the Apostle in the second Chapter to the Colossians maketh the one no more spiritual than the other. 
Coloss. two. xi.  For he saith that we are circumcised in Christ, with a circumcision not made with hand, putting away the body of sin that dwelled in our flesh: which he calleth the circumcision of Christ. Afterward for declaration of that saying, he adjoineth, that we be buried with Christ by Baptism. What meaneth he by these words, but that the fulfilling and truth of Baptism, is also the truth and fulfilling of circumcision, because they figure both one thing? For he travaileth to show, that Baptism is the same to Christians, which circumcision had been before to the jews. But forasmuch as we have now evidently declared, that the promises of both the signs, and the mysteries that are represented in them, do agree together, we will for this present tarry no longer upon them. Only I will put the faithful in mind, that though I hold my peace, they should weigh with themselves whether it be taken for an earthly and literal sign, under which nothing is contained but spiritual and heavenly. But, that they should not sell their smokes to the simple, we will by the way confute one objection wherewith they colour this most shameless lie. It is most certain that the principal promises, wherein was contained the covenant which in the Old testament God established with the Israelites, were spriritual, and tended to eternal life: and then again, that they were received of the fathers spiritually, as it was meet, that they might thereof receive affiance of the life to come, whereunto they longed with the whole affection of their heart. But in the mean time we deny not, but that he witnessed his good will toward them with earthly and carnal benefits: by which also we say that the same promise of spiritual things was confirmed. As when he promised everlasting blessedness to his servant Abraham, 
Gen. xv i. &. xviii.  that he might set before his eyes a manifest token of his favour, he addeth an other promise concerning the possession of the land of Chanaan. After this manner we ought to understand all the earthly promises that are given to the jewiche nation, that the spiritual promise, as the head, whereunto they are directed, should always have the chief place. But sith I have more largely entreated of these things in the difference of the new and old testament, therefore now I do the more slightly knit it up.  
In the naming of the children they find this diversity, that in the old testament they were called the children of Abraham, which issued of his seed: but that now they are called by that name, which follow his faith: And that therefore that carnal infanty, which was by circumcision graffed into the fellowship of the covenant, figured the infants of the new testament, which are regenerate by the word of God to immortal life. In which words we behold in deed a small sparkle of truth: but herein these light spirits grievously offend, that when they catch hold of that which first cometh to their hand, when they should go further and compare many things together, they stand slytly upon one word. Whereby it can not otherwise be but that they must sometime be deceived which rest upon the sound knowledge of nothing. 
Gal. iiii. xxviii. Rom. iiii xii.  We grant in deed that the carnal seed of Abraham did for a time hold the place of the spiritual seed which is by faith graffed into him. For we be called his children howsoever there is no natural kindred between him and us. But if they mean, as they plainly show that they do, that there was never spiritual blessing promised to the carnal seed of Abraham, herein they are much deceived. Wherefore we must level to a better mark, whereunto we are directed by the most certain guiding of the Scripture. The Lord therefore promised to Abraham, that he should have a seed, wherein all nations of the earth shall be blessed: and therewithal assureth him, that he would be a God to him and his seed. Whosoever do by Faith receive Christ the author of blessing, are heirs of this promise, and therefore are called the children of Abraham.  
But although sins the resurrection of Christ the bounds of the kingdom of God have begun to be far and wide enlarged into all nations without difference, that according to the saying of Christ, faithful ones should be gathered from every part to sit down in the heavenvly glory with Abraham, 
Mat. viii. xi. Exo. xix.u.  Isaac, and jacob: yet he had many ages before extended that same so great mercy to the jews. And because, passing over all other, he had chosen out that only nation, in which he would restrain his grace for a time, called them his peculiar possession, & his purchased people. For testifying of such liberality, Circumcision was given by the sign whereof the Jews might be taught that God is to them the author of salvation: by which knowledge their minds were raised into hope of eternal life. For what shall he want, whom God hath on's received into his charge? Wherefore the Apostle meaning to prove that the Gentiles were the children of Abraham as well as the jews, speaketh in this manner: 
Rom. iiii. x.  Abraham (saith he) was justified by faith in uncircumcision. Afterward he received the sign of circumcision, the seal of the righteousness of faith, that he should be the father of all the faithful, both of uncircumcision and of circumcision, not of them that glory of only circumcision, but of them that follow the f●●th which our father Abraham had in uncircumcision. Do not we see that both sorts are made equal in dignity▪ For, during the time appointed by the decree of God, he was the father of circumcision. When, the wall being plucked down (as the Apostle writeth in an other place) by which the jews were severed from the Gentiles, 
Ephes. two. xiiii.  the entry was made open to them also into the kingdom of God, he was made their father, and that without the sign of circumcision, because they have Baptism in stead of circumcision. But where he expressly by name denieth, that Abraham is father to them which are of circumcision only, that same was spoken to abate the pride of certain, which omitting the care of godliness, did boast themselves of only Ceremonies. After which manner at this day also their vanity may be confuted which seek in Baptism nothing but water.  
But an other place of the Apostle out of the ix Chapter of the Epistle to the Romans shallbe alleged to the contrary, where he teacheth that they which are of the flesh, are not the children of Abraham: but they only are counted his seed, which are the children of promise. For he seemeth to signify, that the carnal kindred of Abraham is nothing, which yet we do set in some degree. But it is more diligently to be marked, what matter the Apostle there entreateth of. For, meaning to show to the jews how much the goodness of god was not bound to the sede of Abraham, yea how it nothing availeth of itself, he bringeth forth Ishmael and Esau for example prove it: whom being refused, as if they were strangers, although they were according to the flesh the natural offspring of Abraham, the blessing rested in Isaac and jacob. Whereupon is gathered that which he afterward affirmeth, that salvation hangeth of the mercy of God, which he extendeth to whom it pleaseth him: and that there is no cause why the jews should stand in their own conceit, or boast upon the name of the covenant, unless they keep the law of the covenant, that is to say, do obey the word. Again when he hath thrown them down from vain confidence of their kindred, yet because on the other side he saw, that the covenant which was once made of God with the posterity of Abraham, could in no wise be made void, in the xi. chapter, he argueth that the carnal kindred is not to be spoiled of his due dignity: by the beneficial mean whereof he teacheth that the jews are the first and natural heirs of the Gospel, but in respect that by their unthankfulness, they were forsaken as unworthy: yet so that the heavenly blessing is not utterly removed from their nation. For which reason, how much soever they were stubborn and covenant breakers, nevertheless he calleth them holy, (so much honour he giveth to the holy generation, with whom God had vouchsafed to make his holy covenant) but calleth us, if we be compared with them, as it were after borne, yea or the untimely borne children of Abraham, and that by adoption, not by nature: as if a twig broken of from his natural tree, should be graffed into a strange stock. Therefore that they should not be defrauded of their prerogative, it behoved that the Gospel should be first preached to them: for they be in the household of God as it were the first begotten children. Wherefore this honour was to be given them▪ until they refused it being offered them, and by their own unthankfulness brought to pass that it was carried away to the Gentiles. Neither yet, with how great obstinaty soever they continue to make war against the Gospel, ought they to be despised of us: if we consider that for the promises sake, the blessing of God doth yet still remain among them: as verily the Apostle testifieth that it shall never utterly depart from thence: 
Rom. xi. xxix.  because the gifts and calling of God are without repentance.  
Behold of what force is the promise given to the posterity of Abraham, and with what balance it is to be weighed. Wherefore although in discerning the heirs of the kingdom from bastards and strangers, we nothing doubt that the only election of God ruleth with free right of government: yet we also therewithal perceive, that it pleased him peculiarly to embrace the seed of Abraham with his mercy, and that the same mercy might be the more surely witnessed, to seal it with circumcision. Now altogether like state is there of the christian church. For as Paul there reasoneth that the jews are sanctified of their parents: so in an other place he teacheth, 
i Cor. seven xiiii.  that the children of christians receive the same sanctification of their parents. Whereupon is gathered, that they are worthily severed from the rest, which on the other side are condemned of uncleanness. Now who can doubt, but that it is most false which they do thereupon conclude, that say that the infants which in old time were circumcised, did only figure spiritual infanty, which ariseth of the regeneration of the word of God. For Paul doth not so subtly play the Philosopher, 
Rom. xv. viii.  where he writeth that Christ is the minister of Circumcision, to fulfil the promises which had been made to the Fathers, as if he said thus: Forasmuch as the covenant made with Abraham hath respect to his seed, Christ, to perform and discharge the promise once made by his Father, came to salvation to the nation of the jews. See you not how also after the resurrection of Christ, he judgeth that the promise of the covenant is to be fulfilled, not only by way of allegory, but as the very words do sound, to the carnal seed of Abraham. To the same intent serveth that which Peter in the second Chapter of the Acts, 
Acts. two. xxxix.  declareth to the jews, that the benefit of the Gospel is due to them and their seed by right of the covenant, and in the Chapter next following he calleth them the children of the testament, that is to say heirs. 
Acts. iii. xxv. Eph. two. xi  From which also not much disaccordeth the other place of the Apostle above alleged, where he accounteth and setteth Circuncision imprinted in infants, for a testimony of that communion which they have with Christ. But if we hearken to their trifles, what shallbe wrought by that promise, whereby the Lord in the second article of his law undertaketh to his servants, that he will be favourable to their seed even to the thousandth generation? Shall we here flee to allegories? But that were to trifling a shift. Or shall we say that this is abolished? But so the law should be destroyed, which Christ came rather to establish, so far as it turneth us to good unto life. Let it therefore be out of controversy, that God is so good and liberal to his, that for their sakes, he will have also their children, whom they shall beget, to be adnumbred among his people.  
Moreover the differences which they go about to put between Baptism and circumcision, are not only worthy to be laughed at, and void of all colour of reason, but also disagreeing with themselves. For when they have affirmed that Baptism hath relation to the first day of the spiritual battle, but circumcision to the eighth when mortification is already ended, by and by forgetting the same, they turn their song, and call circumcision a figure of the flesh to be mortified, but Baptism they call burial, into which none are to be put till they be already dead. What dotages of phrentike men, can with so great lightness leap into sundry diversities? For in the first sentence, Baptism must go before circumcision: by the other, it is thrust back into the later place. Yet is it no new example, that the wits of men be so tossed up and down, when in stead of the most certain word of God they worship whatsoever they have dreamt. We therefore say that that former difference is a mere dream. If they listed to expound by way of allegory upon the eight day, yet it agreed not in that manner. It were much fit, according to the opinion of the old writers, to refer the numbered of eighth to the resurrection which was done on the eighth day, whereupon we know that the newness of life hangeth: or to the whole course of this present life, wherein mortification ought alway to go forward, till when life is ended, mortification itself may also be ended. Howbeit God may seem to have minded to provide for the tenderness of age, in differing circumcision the viii. day, because the wound should have been more dangerous to the children new borne and yet red from their mother. How much stronger is that, that we being dead before, are buried by Baptism: when the scripture expressly crieth to the contrary that we are buried into death to this intent, that we should die, and from thenseforth should endeavour to this mortification. Now, a likewise handling, it is, that they cavil that women ought not to be baptized, if Baptism must be framed like to Circumcision. For if it be most certain that the sanctifying of the seed of Israel was testified by the sign of Circumcision: thereby also it is undoubted, that it was given to sanctify both males & females. But the only bodies of male children were marked with it, which might by nature be marked: yet so that the women were by them after a certain manner companions and partners of circumcision. Therefore sending far away such follies of theirs, let us stick fast in the likeness of Baptism & circumcision, which we most largely see to agree in the inward mystery, in the promises, in use, in effectualness.  
They think also that they bring forth a most strong reason, why children are to be debarred from Baptism, when they allege that they are not yet for age able to understand the mystery there signified. That is spiritual regeneration, which can not be in the first infantie. Therefore they gather, that they are to be taken for none other than the children of Adam, till they be grown to age meet for a second birth. But the truth of God each-where speaketh against all these things. For if they be to be left among the children of Adam, than they are left in death: forasmuch as in Adam we can do nothing but die. But contrariwise Christ commandeth them to be brought unto him. Why so? because he is life: Therefore that he may give life to them, he maketh them partakers of himself: when in the mean time these fellows driving them far away do adjudge them to death. For if they say for a shift, that infants do not therefore perish if they be accounted the children of Adam, their error is abundantly confuted by witness of the Scripture. For where as it pronounceth that all do die in Adam, it followeth that there remaineth no hope of life but in Christ. 
i Cor. xv xxii. Ep. two. iii. Psal. li.vii.  Therefore that we may be made heirs of life, we must communicate with him. Again when it is written in an other place, that by nature we are all subject to the wrath of God, and conceived in sin, whereunto Damnation perpetually cleaveth: we must depart out of our own nature, before that the entry be open to us into the kingdom of God. And what can be more plainly spoken, than that flesh and blood can not possess the kingdom of God? 
i Cor. xv l.  Therefore let all be done away what soever is ours (which shall not be done without regeneration) than we shall see this possession of the kingdom. Finally if Christ say truly, when he reporteth that he is life, it is necessary that we be graffed into him, 
john. x●. xxv. et xiiii. v●.  that we may be delivered out of the bondage of death. But (say they) how are infants regenerate, which are not endued with knowledge neither of good nor of evil? But we answer, that the work of God is not yet no work at all, although it be not subject to our capacity. Moreover it is nothing doubtful, that the infants which are to be saved (as verily of that age some are saved) are before regenerate of the Lord. For if they bring with them from their mother's womb the corruption naturally planted in them: they must be purged thereof, 
reve. xxi. xxvii. Ephe. two. iii. Psa. two. seven  before that they be admitted into the kingdom of God, whereinto nothing entereth that is defiled or spotted. If they be borne sinners, as both David and Paul affirm: either they remain out of favour and hateful to God, or they must needs be justified. And what seek we more, 
john. iii. iii.  when the judge himself openly affirmeth that the entry into heavenly life is open to none but to them that be borne again? And to put such carpers to silence, he showed an example in john the Baptist, whom he sanctified in his mother's womb, what he was able to do in the rest. Neither do they any thing prevail by the shift wherewith they here mock, that that was but once done: whereupon it doth not by and by follow that the Lord is wont commonly to do so with infants. For neither do we reason after that manner: only our purpose is to show, that the power of God is by them unjustly and enviously limited within those narrow bounds within which it suffereth not itself to be bound. Their other by shift is even of as great weight. They allege that by the usual manner of the Scripture, this word (from the womb,) is as much in effect, as if it were said, from childhood. But we may clearly see, that the Angel when he declared the same to zachary, 
Luke. i.xu.  meant an other thing: that is, that it which was not yet borne, should be filled with the Holy ghost. Let us not therefore attempt to appoint a law to God, but that he may sanctify whom it pleased him, as he sanctified this child, forasmuch as his power is nothing minished.  
And truly Christ was therefore sanctified from his first infanty, that he might sanctify in himself his elect out of every age without difference. For as, to do away the fault of disobedience which had been committed in our flesh, he hath put on the same flesh upon himself, that he might in it for us and in our stead perform perfect obedience: so he was conceived of the Holy ghost, that having the holiness thereof fully poured into him in the flesh which he had taken upon him, he might pour forth the same into us. If we have in Christ a most perfect pattern of all the graces which God continually showeth to his children, verily in this behalf also he shallbe a proof unto us, that the age of infanty is not so far unfit for sanctification. But howsoever it be, yet this we hold out of controversy, that none of the elect is called out of this present life, which is not first made holy and regenerate by the Spirit of God. Whereas they object to the contrary, that in the Scriptures the Spirit acknowledgeth no other regeneration but of incorruptible seed, that is, of the word of God: 
i Pet. i xxiii.  they do wrongfully expound that saying of Peter, wherein he comprehendeth only the faithful which had been taught by preaching of the Gospel. To such in deed we grant that the word of the Lord is the only seed of spiritual regeneration: but we deny that it ought thereupon to be gathered, that infants can not be regenerate by the power of God, which is to him as easy and ready as to us it is incomprehensible and wonderful. Moreover it should not be safe enough for us to take this away from the Lord, that he may not be able to show himself to be known to them by whatsoever way he will.  
But Faith, say they, is by hearing, whereof they have not yet gotten the use neither can they be able to know God, whom Moses teacheth to be destitute of the knowledge both of good and evil. 
duty. i. xxiii.  But they consider not that the Apostle, when he maketh hearing the beginning of faith, describeth only the ordinary distribution of the Lord and disposition which he useth to keep in calling them that be his: but appointeth not to him a perpetual rule, that he may not use any other way. Which way verily he hath used in the calling of many, to whom he hath given the true knowledge of himself by an inward manner, by the enlightening of the Spirit, without any preaching used for mean thereof. But whereas they think it shallbe a great absurdity, if any knowledge of God be given to infants, from whom Moses taketh away the understanding of good and evil: I beseech them to answer me, what danger is there if they be said to receive some part of that grace, whereof a little after they shall enjoy the full plentifulness. For if the fullness of life standeth in the perfect knowledge of God, when many of them, whom in their very first infantie death by and by taketh away, do pass into eternal life, truly they are received to behold the most present face of God. Whom therefore the Lord will enlighten with the full brightness of his light, why may he not presently also, if it so please him, send out to shine upon them some small sparkle thereof: specially if he do not first unclothe them of ignorance, before the he take them out of the prison of the flesh? Not that I mean rashly to affirm that they be endued with the same Faith which we feel in ourselves, or that they have altogether like knowledge of faith? (which I had rather leave in suspense) but somewhat to restrain their foolish arrogance, which according as their mouth is puffed up with fullness, do boldly deny or affirm they care not what.  
But that they may yet stand more strongly in this point, they add, that Baptism is a Sacrament of repentance & of Faith: wherefore sith neither of these can befall in tender infanty, we ought to beware lest if they be admitted to the communion of Baptism, the signification of it be made void and vain. But these darts are thrown rather aghast God than against us. For it is most evident by many testimonies of Scripture, that circumcision also was a sign of repentance. Moreover it is called of Paul the seal of the righteousness of Faith. Let therefore a reason be required of God himself why he commanded it to be marked in the bodies of infants. 
Ro. xiiii. xi  For sith Baptism & circumcision are both in one case, they can give nothing to the one but that they must also therewithal grant the same to the other. If they look back to their wont starting hole, that then by the age of infanty were figured spiritual infants, the way is already stopped up against them. We say therefore, sith God hath communicated to infant's circumcision a Sacrament of repentance and Faith, it seemeth no absurdity if they be made partakers of Baptism: unless they list openly to rage against the ordinance of God. But both in all the doings of God, and in this self same doing also shineth wisdom and righteousness enough, to beat down the backbitings of the wicked. For though infants, at the same instant that they were circumcised, did not comprehend in understanding what that sign meant: yet they were truly circumcised into the mortification of their corrupt and defiled nature, in which mortification they should afterward exercise themselves when they were grown to riper age. Finally it is very easy to assoil this objection, with saying that they be baptized into repentance & Faith to come: which although they be not form in them, yet by secret working of the Spirit the seed of both lieth hidden in them. With this answer at ones is overthrown whatsoever they wrist against us which they have fetched out of the signification of Baptism. Of which sort is the title wherewith it is commended of Paul, 
Lit. i●i. v.  where he calleth it the washing of regeneration and of renewing. Whereupon they gather that it is to be given to none but to such a one as is able to conceive those things. But we on the contrary side may answer, that nether was circumcision which betokened regeneration, to be given to any other than to them that were regenerate. And so shall we condemn that ordinance of God. Wherefore (as we have already touched in diverse places) whatsoever arguments do tend to the shaking of circumcision, they have no force in the assailing of Baptism. Nether do they so escape away, if they say that we ought to take that for determined & certain, which standeth upon the authority of God, although there appear no reason of it: which reverence is not due to the Baptism of infants, nor to such other things which be not commended unto us by the express word of God: sith they are still fast holden with this double argument. For the commandment of God concerning infants to be circumcised, was either lawful & subject to no cavillations, or worthy to be found fault withal. If there were no inconvenience nor absurdity in the commandment of circumcision, neither can there any absurdity be noted in observing the Baptism of infants.  
As for the spot absurdity which in this place they go about to lay upon it, we thus wipe it away. Whom the Lord hath vouchsafed to elect, if having received the sign of regeneration, they depart out of this present life before that they be come to riper age, he reneweth them with the power of his Spirit incomprehensible to us, in such manner as he alone foreseeth to be expedient. If they chance to grow up to age, whereby they may be taught the truth of Baptism, they shall hereby be the more enkindled to the endeavour of renewing, the token whereof they shall learn to have been given them from their first infantie, that they should exercise themselves in it through out the whole course of their life. 
Rom. vi. iiii. Col, two, xii  To the same intent ought that to be applied which Paul teacheth in two places, that by Baptism we are buried together with Christ. For he doth not mean thereby, that he which is to be baptized, must be already first buried together with Christ: but simply declareth what doctrine is contained under Baptism, yea & that to them that be already baptized: so that very mad men would not affirm by this place that it goeth before Baptism. After this manner Moses & the Prophets did put the people in mind what circumcision meant, wherewith yet they had been marked while they were infants. Of the same effect also is that which he writeth to the Galatians, 
Gala. iii. xxvii,  that they when they were baptized, did put on Christ. To what end▪ verili that they should from thence fourth live to Christ, because they had not lived before. And although in the older sort the receiving of the sign ought to follow the understanding of the mystery: yet it shallbe by & by declared that infants ought to be otherwise esteemed & accounted of. And no otherwise ought we to judge of the place of Peter, 
i Pet. three xxi.  in which they think that they have a strong hold: when he saith that it is not a washing to wipe away the filthinesses of the body, but the witness of a good conscience before God, by the resurrection of Christ. They in deed do gather thereby, that nothing is left to the Baptism of infants, but that it should be a vain smoke, namely from which this truth is far distant. But they often offend in this error, that they will have the thing in order of time to go always before the sign. For the truth of circumcision also consisted of the same witness of good conscience. If it ought of necessity to have gone before, infants should never have been circumcised by the commandment of God. But he showing that the witness of a good conscience was contained under the truth of circumcision, and yet there withal also commanding infants to be circumcised, doth in that point sufficiently declare that circumcision is applied to the time to come. Wherefore there is no more present effectualness to be required in Baptism of infants, than that it should confirm & establish the covenant made by the Lord with them. The rest of the signification of the Sacrament shall afterward follow at such time as God himself foreseeth.  
Now I think there is no man, that doth not clearly see that all such reasons of theirs are mere misconstringes of Scripture. As for the rest that be of a near kind to these, we will lightly run through them by the way. They object that Baptism is given unto the forgiveness of sins▪ which when it is granted, will largely make for defence of our sentence. For sith we be borne sinners, we do even from our mother's womb need forgiveness and pardon. Now seeing the Lord doth not cut of, but rather assure to that age the hope of mercy: why should we take from them the sign which is much inferior than the thing itself? Wherefore that which they go about to throw against us, we thus throw back against themselves: infants have remission of sins given them, therefore they ought not to have the sign taken from them. 
Eph. v. xxvi,  They allege also this out of the Epistle to the Ephesians: that the church is cleansed of the Lord, with the washing of water in the word of life. Than which there could nothing be alleged more fit to overthrow their error: for the rupon groweth an easy proof of our side. If the Lord will have the washing wherewith he cleanseth his church, to be testified by Baptism: it seemeth not rightful that it should want the testimony of it in infants▪ which are rightfully accounted part of the church, forasmuch as they be called heirs of the heavenly kingdom. For Paul speaketh of the whole church, 
i Cor. xii. xvii.  where he saith that it was cleansed with the Baptism of water. Likewise of this that in an other place he saith that we be by Baptism graffed into the body of Christ, we gather that infants, whom he reckoneth among his members, ought to be baptized, lest they be plucked away from his body. Behold with what violence with so many engines they assault the fortresses of our faith.  
Then they come down to the practice & custom of the time of the Apostles, wherein none is found to have been admitted to Baptism, but he which hath before professed Faith & repentance. For where Peter was asked of them that were minded to repent, 
Acts. two. xxxvii.  what was needful to be done, he counseled them first to repent, & then to be baptized, into the forgiveness of sins. Likewise Philip, when the Eunuch required to be baptized, answered that he might be baptized if he believed with all his heart. 
Acts. viii xxxvii.  Hereby they think that they may win, that it is not lawful that Baptism be granted to any, but where Faith and repentance go before. Truly if we yield to this reason, the first of these two places where is no mention made of Faith, will prove that repentance alone sufficeth: and the other place, wherein repentance is not required, will prove that Faith only is enough. I think they will answer that the one place is helped with the other, and therefore must be joined together. I say also likewise, that other places must be laid together which make somewhat to the undoing of this knot: for as much as there be many sentences in Scripture, the understanding whereof hangeth upon the circumstance of the place. As this presently is an example. For they to whom Peter and Philip spoke these things were of age sufficient to have practice of repentance and to conceive Faith. We earnestly deny that such aught to be baptized, until after perceiving of their conversion and Faith, at least so far as it may be searched out by the judgment of men. But, that infants ought to be accounted in an other number, it is more than evident enough. For in old time if any man did join himself into communion of religion with Israel, it behoved that he should first be taught the covenant of the lord, and instructed in the law, before that he were marked with circumcision, because in birth he was a stranger from the people of Israel, with whom the covenant had been made which circumcision established.  
As also the lord▪ when he adopteth Abraham to himself, doth not begin at circumcision, 
Goe xu.i.  hiding in the mean time what he meaneth by that sign: but first he declareth what covenant he intendeth to make with him, and then after Faith given to the promise, he maketh him partaker of the Sacrament. 
Gen. xvii. xvi.  Why doth in Abraham the Sacrament follow Faith, and in Isaac his son it goeth before all understanding? Because it is meet that he, which being in full grown age is received into fellowship of the covenant, from which he had been hitherto a stranger, should first learn the conditions thereof: but an infant begotten of him needed not so, which by right of inheritance according to the form of the promise is even from his mother's womb contained in the covenant. Or (that the matter may be more clearly and briefly showed) if the children of the faithful, without the help of understanding, are partakers of the covenant, there is no cause why they should be debar●ed from the sign for this that they can not swear to the form of the covenant. This verily is the reason, why in some places God affirmeth that the infants which are issued of the Israelites, 
Eze. xvi. xx. & xxiii. xxxvii.  are begotten & borne to him. For without doubt he esteemeth as his children the children of them to whoes seed he promiseth that he will be a Father. But he which is unfaithful, issued of ungodly parents, till he be by Faith united to God, is judged a stranger from the communion of the covenant. Therefore it is no marvel if he be not partaker of the sign, the signification whereof should be deceitful and void in him. 
Eph. two. xii.  To this effect Paul also writeth, that the Gentiles so long as they were drowned in their idolatry, were out of the testament. With this short sum, (as I think) the whole matter may be clearly opened: that they which in grown age, embrace the Faith of Christ, forasmuch as they were hitherto strangers from the covenant, are not to be marked with Baptism, but whereas Faith and repentance come between, which only can open them the entry into fellowship of the covenant: but the infants that are issued of Christians, as they are received of God into the inheritance of the covenant so soon as they be borne, so ought to be received to Baptism. Hereunto must that be applied which the Evangelist speaketh of, 
Mat. lii. vi.  that they were baptized of John which confessed their sins. Which example at this day also we think meet to be kept. For if a Turk offer himself to Baptism, he should not be rashly baptized of us, namely not till after confession whereby he may satisfy the church.  
Moreover they bring fourth the words of Christ, which are rehearsed in the third Chapter of john, whereby they think that a present regeneration is required in Baptism. 
joh. iii. v,  Unless a man be borne again of water and the Spirit, he can not enter into the kingdom of God. Lo (say they) how Baptism is by the Lords own mouth called regeneration. Them therefore whom it is more than enough known to be unable to receive regeneration, by what colour do we admit to Baptism which can not be without regeneration: First they are deceived in this that they think that in this place mention is made of Baptism, because they hear the name of water. For after that Christ had declared to Nicodemus the corruption of nature, and taught him that men must be borne of new, because Nicodemus dreamt of a bodily new birth, he there showed the manner how God doth regenerate us, namely by water and the Spirit: as though he should say, by the Spirit which in cleansing and watering faithful souls, doth the office of water. Therefore I take water and the Spirit simply for the Spirit, which is water. Neither is this a new form of speech, for it altogether agreeth with the same which is in the third Chapter of matthew: 
Mat. two, xxxi.  He that followeth me, it is he that baptizeth in the Holy ghost and fire. Therefore as to baptize in the Holy ghost and fire, is to give the Holy ghost, which hath the office and nature of fire: so to be borne again of water and the Spirit, is nothing else but to receive that power of the holy Spirit which doth the same thing in the soul that water doth in the body. I know that other do otherwise expound it: but I am out of doubt that this is the natural meaning: because the purpose of Christ is none other, but to teach that all they must put of their own nature which aspire to the heavenly kingdom. Howebit if we list to cavil unsavoryly as they do, it were easy for us (when we have granted as they would have it) to infer upon them that Baptism is before Faith and repentance: forasmuch as in the words of Christ it goeth before the Spirit. It is certain that this is understanded of Spiritual gifts: which if they come after Baptism, I have obtained what I require. But leaving cavillations, we must hold fast the plain exposition, which I have brought, that no man till he have been renewed with living water, that is, with the Spirit, can enter into the kingdom of God.  
Now hereby also it is evident that their feigned invention is to be hissed out, which adjudge all the unbaptised to eternal death. Therefore let us according to their request imagine Baptism to be ministered to none but to them that be grown in age: what will they say shall become of a child, which is rightly and well instructed with the introductions of godliness, if when the day of baptizing is at hand, he happen to be taken away with sudden death beside all men's hope? The lords promise is clear, that whosoever hath believed in the Son, 
joh. v. xxiiii.  shall not see death, nor shall come into judgement, but is already passed from death into life: and it is no where found that he ever damned him that was not yet baptized. Which I would not have so taken of me as though I meant that Baptism might freely be despised (by which despising I affirm that the lords covenant is defiled: so much less can I abide to excuse it) only it is enough for me to prove, that it is not so necessary, that he should be immediately thought to be lost, from whom power is taken away to obtain it. But if we agree to their feigned devise, we shall damn all them without exception, whom any chance withholdeth from Baptism, with how great Faith soever (by which Christ himself is possessed) otherwise they are endued. Moreover they make all infant's guilty of eternal death, to whom they deny Baptism, which by their own confession is necessary to salvation. Now let them look how trimly they agree with the words of Christ, by which the kingdom of heaven is adjudged to that age. But, to grant them every thing so much as pertaineth to the understanding of this place, 
Math. nineteen. xiiii.  yet they shall gather nothing thereof, unless they overthrow the former doctrine which we have established concerning the regeneration of infants.  
But they glory that they have the strongest hold of all in the very institution of Baptism, 
Mathe. xxviii. nineteen.  which they fetch out of the last Chapter of Matthew: where Christ sending fourth his Apostles to all nations, giveth them the first commandment to teach them, and the second to baptize them. Then also out of the last of Mark they adjoin this, He that believeth and is baptized, 
Mark, xvi xvi.  shallbe saved. What seek we further (say they) when the Lords own words do openly sound, that we must first teach ere we baptize, and do assign to Baptism the second state after Faith? 
Math. iii. xiii, Luc. iii. xxiii,  Of which order the Lord also showed an example in himself, which would be baptized not till the thirtyth year. But here, O good God, how many ways do they both entangle themselves, and bewray their own ignorance? For herein they now more than childishly err, that they fetch the first institution of Baptism from thence, which Christ had from the beginning of his preaching given in charge to his Apostles to minister. Therefore there is no cause why they should affirm that the law and rule of Baptism is to be fetched out of these places, as though they contained the first institution thereof. But, to bear with them for this fault, yet how strong is this manner of reasoning? Truly if I listed to dally with them, there is not a little lurking hole, but a most wide field offereth itself open for us to escape them. For when they stick so fast to the order of words, that they gather that because it is said, Go, preach and baptize, Again, he that believeth and is baptized, therefore they must preach before that they baptize, 
Mar. xvi.xu.  and believe before that they require Baptism: why may not we again answer them with saying that we must baptize before that we must teach the keeping of those things that Christ hath commanded: namely sith it is said, baptize ye, teaching them to keep whatsoever things I have commanded you? which same thing we have noted in that saying of Christ which hath been even now alleged concerning the regeneration of water and the Spirit. For if it be so understood as they would have it, verily in that place Baptism must be before spiritual regeneration, because it is named in the first place. for Christ doth teach that we must be regenerate, not of the Spirit and water, but of water and the Spirit.  
Now this invincible reason whereupon they bear themselves so bold, seemeth to be somewhat shaken: but because truth hath defence enough in simplicity, I will not escape away with such light arguments. Therefore let them take with them a full answer. Christ in this place giveth the chief commandment concerning preaching of the Gospel, whereunto he adjoineth the ministery of Baptism as an addition hanging upon it. Again he speaketh none otherwise of Baptism but so far as the ministration of it is under the office of teaching. For Christ sendeth the Apostles to publish the Gospel to all the nations of the world, that they should from each where with the doctrine of salvation gather together into his kingdom men that before were lost. But whom, or what manner of men? It is certain that there is no mention but of them that are able to receive teaching. afterward he addeth that such, when they are instructed, aught to be baptized, adjoining a promise, that they which believe and are baptized shallbe saved. Is there in all that saying so much as one syllable of infants? What form therefore of reasoning shall this be wherewith they assail us: they which are of grown age, must first be instructed, that they may believe, ere they be baptized: therefore it is unlawful to make Baptism common to infants? Although they would burst themselves, they shall prove nothing else by this place but that the Gospel must be preached to them that are of capacity able to hear it, before that they be baptized, forasmuch as he there speaketh of such only. Let them hereof, if they can, make a stop to debar infants from Baptism.  
But, that even blind men also may with groping find out their deceits, I will point them out with a very clear similitude. If any man cavil that infants ought to have meat taken from them, upon this pretence that the Apostle suffereth none to eat but them that labour, 
two. Thes. iii. x.  shall he not be worthy that all men should spit at him? Why so? Because he without difference draweth that to all men, which was spoken of one kind and one certain age of men. No whit handsomer is their handling in this present cause. For, that which every man seeth to belong to one age alone, they draw to infants, that this age also may be subject to the rule which was made for none but them that were more grown in years. As for the example of Christ, it nothing upholdeth their side. He was not baptized before that he was thirty years old. 
Luke. iii xxiii.  That is in deed true: but there is a reason thereof ready to be showed: because he then purposed by his preaching to lay a sound foundation of Baptism, or rather to establish the foundation which had been before laid of john. Therefore when he minded with his doctrine to institute Baptism, to procure the greater authority to his institution, he Sanctified it with his own body, and that in such fitness of time as was most convenient, namely when he began his preaching. Finally they shall gather nothing else hereof, but that Baptism took his original and beginning at the preaching of the Gospel. If they list to appoint the thirtieth year, why do they not keep it, but do receive every one to Baptism as he hath in their judgement sufficiently profited? yea and servettus one of their masters, when he stiffly required this time, yet began at the xxi year of his age to boast himself to be a Prophet. As though he were to be suffered that taketh upon himself the place of a teacher in the church, before that he be a member of the church.  
At the last they object, that there is no greater cause why Baptism should be given to infants, than the lords Supper, which yet is not granted them. As though the Scripture did not every way express a large difference. The same was in deed usually done in the old church, as it appeareth by Cyprian and Augustine: but that manner is worthily grown out of use. For if we consider the nature and property of Baptism, it is truly an entry into the church and as it were a form of admission, whereby we are adnumbred into the people of God, a sign of our spiritual regeneration by which we are borne again into the children of God: whereas on the other side the Supper is given to them that be more grown in age, which having passed tender infanty, are now able to bear strong meat. Which difference is very evidently showed in the Scripture. For there the Lord, so much as pertaineth to Baptism, maketh no choice of ages. But he doth not likewise give the Supper to all to take part of it, but only to them which are fit to discern the body and blood of the Lord, to examine their own conscience, to declare the lords death, 
i Cor. xi. xxviii.  to weigh the power thereof. Would we have any thing plainer, than that which the Apostle teacheth when he exhorteth that every man should prove and examine himself, and then eat of this bred and drink of this cup? Therefore examination must go before, which should in vain be looked for of infants. Again, he that eateth unworthily, eateth and drinketh damnation to himself, not discerning the lords body. If none can partake worthily but they that can well discern the holiness of the lords body, why should we give to our tender children, poison in stead of lively food? What is that commandment of the Lord, ye shall do it in remembrance of me? what is that other which the Apostle deriveth from the same, So oft as ye shall eat of this bread, ye shall declare the lords death till he come? What remembrance (I beseech you) shall we require at our infants of the thing which they never attained with understanding? what preaching of the cross of Christ▪ the force and benefit whereof they do not yet comprehend in mind? None of these things is prescribed in Baptism. Therefore between these two signs is great difference: which we note also in like signs in the old testament. Circumcision, which is known to answer to our Baptism, was appointed for infants. But the passover into whoes place the Supper hath now succeeded, did not receive all manner of gests without difference, but was rightly eaten of them only that might by age inquire of the signification of it. If these men had remaining one crumb of sound brain, would they be blind at a thing so clear and offering itself to sight?  
Although it grieveth me to load the readers with a heap of trifles: yet it shallbe worth the travail briefly to wipe away such gay reasons as servettus not the least of the Anabaptists, yea the great glory of that company, thought himself to bring when he prepared himself to conflict. He allegeth, that Christ's signs as they be perfect so do require them that be perfect or able to conceive perfection. But the solution is easy: that the perfection of Baptism, which extendeth even to death, is wrongfully restrained to one point of time. I say yet further, that perfection is foolishly required in man at the first day, whereunto Baptism allureth us all our life long by continual degrees. He objecteth that Christ's signs were ordained for remembrance, that every man should remember that he was buried together with Christ. I answer that, that which he hath feigned of his own head, needeth no confutation: yea tha● which he draweth to Baptism, Paul's words show to be proper to the holy Supper, that every man should examine himself: but of Baptism there is no where any such thing. Whereupon we gather that they be rightly baptized which for their smallness of age, 
john. iii. xxxvi.  are not yet able to receive examination. Whereas he thirdly allegeth, that all they abide in death which believe not the Son of God, & that the wrath of God, abideth upon them: & therefore that infants which can not believe lie in their damnation: I answer that Christ there speaketh not of the general guiltiness wherewith all the posterity of Adam are enwrapped, but only threateneth the despisers of the Gospel, which do proudly and stubbornly refuse the grace offered them. But this nothing pertaineth to infants. Also I set a contrary reason against them: that whomsoever Christ blesseth, he is discharged from the curse of Adam and the wrath of God: Scythe therefore it is known that infants are blessed of him, it followeth that they are discharged from death. Then he falsely citeth that which is no where red, 
i Cor. xv. xlvi.  that whosoever is borne of the Spirit, heareth the voice of the Spirit. Which although we grant to be written, yet shall prove nothing else but that the faithful are framed to obedience, according as the Spirit worketh in them. But that which is spoken of a certain number, it is faulty to draw indifferently to all. Fowerthly he objecteth: because that goeth before which is natural, we must tarry type time for Baptism which is spiritual. But although I grant that all the posterity of Adam begotten of the flesh do from the very womb bear their own damnation, yet I deny that that withstandeth but that God may presently bring remedy. For neither shall servettus prove that there were many years appointed by God that the spiritual newness of life many begin. 
1. Cor. seven xiiii.  As Paul testifieth, although they which are borne of the faithful are by nature damned: yet by supernatural grace they are saved. 
two. Sa. v. viii. Luc. xiiii. xxi.  Then he bringeth forth an allegory, that David going up into the tour of Zion, did lead neither blind men nor lame men with him but strong soldiers. But what if I set a parable against it, wherein God calleth to the heavenly banquet blind men and lame men: how will Seruettus' unwind himself out of this knot? I ask also whether lame and maimed men had not first been soldiers with David. But it is superfluous to tarry longer upon this reason, which the readers shall find by the holy history to be made of mere falsehood. 
Mat. iiii, nineteen.  There followeth an other allegory, that the Apostles were fishers of men, not of little children. But I ask, what that sayeing of Christ meaneth that into the net of the Gospel are gathered all kinds of fishes. 
Mat. xiii. xlvii.  But because I like not to play with allegories, I answer that when the office of teaching was enjoined to the Apostles, yet they were not forbidden from baptizing of infants. Howbeit I would yet know, when the Evangelist nameth them Anthropous men, (in which word is comprehended all mankind without exception) why they should deny infants to be men. 
i Cor. two. xiii.  Seventhly he allegeth, that sith spiritual things agree with spiritual, infants which are not spiritual, are also not meet for baptism. But first it is plainly evident how wrongfully they wrist the place of Paul. There is entreated of doctrine: when the Corinthians did to much stand in their own conceit for vain sharpness of wit, Paul rebuketh their sluggishness, for that they were yet to be instructed in the first introductions of heavenly wisdom. Who can thereof gather that Baptism is to be denied to infants, whom being begotten of the flesh God doth by free adoption make holy to himself? Where as he saith, that they must be fed with spiritual meat, if they be new men, the solution is easy, that by Baptism they are admitted into the flock of Christ, and that the sign of adoption sufficeth them, till being grown to age they be able to bear strong meat: that therefore the time of examination which God expressly requireth in the holy Supper, must be tarried for. Afterward he objecteth that Christ calleth all his to the holy Supper. But it is certain enough that he admitteth none, but them that be already prepared to celebrate the remembrance of his death. Whereupon followeth that infants, whom he vouchsafed to embrace, do stay in a several and proper degree by themselves till they grow to age, and yet are not strangers. Whereas he saith, that it is monstrous that a man after that he is borne, should not eat: I answer that souls are otherwise fed than by the outward eating of the Supper: and that therefore Christ is nevertheless meat to infants, although they abstain from the sign. But of Baptism the case is otherwise, by which only the gate into the church is opened to them. Again he objecteth that a good Steward distributeth meat to the household in due time. 
Math. xxiiii. xlvi  Which although I willingly grant: yet by what right will he appoint unto us the certain time of Baptism, that he may prove that it is not given to infants out of tyme. Moreover he bringeth in that commandment of Christ to the Apostles, that they should make haste into the harvest, while the fields wax white. 
john. iiii xxxv.  verily Christ meaneth this only, that the Apostles seeing the fruit of their labour present, should the more cheerfully prepare themselves to teach. Who shall thereof gather that the only time of Harvest is the ripe time for Baptism? His eleventh reason is, 
Acts. xi. xxvi.  that in the first church christians and disciples were all one: but we see now that he fondly reasoneth from the part to the whole. Disciples are called men of full age, which had been already thoroughly taught, and had professed Christ: as it behoved that the jews under the law should be the disciples of Moses: yet no man shall thereof rightly gather, that infants were strangers, whom the Lord hath testified to be of his household. Beside these he allegeth, that all Christians are brethren, in which number infants are not unto us, so long as we debar them from the Supper. But I return to that principle, that none are heirs of the kingdom of heaven, but they that are the membres of Christ: then, that the embracing of Christ was a true token of the adoption, whereby infants are joined in common with full grown men, and that the abstaining for a time from the Supper withstandeth not but that they pertain to the body of the church. Neither did the these that was converted on the Cross, cease to be brother of the godly, although he never came to the Supper. Afterward he addeth, that none is made our brother but by the Spirit of adoption, which is given only by the bearing of Faith. I answer, that he still falleth back into the same deceitful argument, because he overthwartly draweth that to infants which was spoken only of grown men. Paul teacheth there that this is God's ordinary manner of calling to bring his elect to the faith, when he stirreth up to them faithful teachers, by whoes ministery and travail he reacheth his hand to them. Who dare thereby appoint a law to him, but that he may by some other secret way graff infants into Christ? 
Acts. x. xxiiii. Acts. viii xxvii.  Where he objecteth that Cornelius was baptized after that he had received the Holy ghost: how wrongfully he doth out of one example gather a general rule, appeareth by the Eunuch and the Samaritans, in whom the Lord kept a contrary order, that Baptism went before the gifts of the Holy ghost. The fiftenthe reason is more than foolish. He saith that we are by regeneration made Gods: and that they be Gods to whom the word of God is spoken, 
john. x. xxxv.  which accordeth not to children that be infants. Whereas he feigneth a Godhead to the faithful, that is one of his dotages, which it pertaineth not to this present place to examine. But to wrest the place of the Psalm to so contrary a sense, is a point of desperate shamelessness. Christ saith, that Kings and Magistrates are called of the Prophet gods, because they bear an office appointed them of God. But, that which concerning the special commandment of governance is directed to certain men, this handsome expositor draweth to the doctrine of the Gospel, that he may banish infants out of the church. Again he objecteth, that infants can not be accounted new men, because they are not begotten by the word. But I do now again repeat that which I have often said, that to regenerate us doctrine is the uncorruptible seed, if we be fit to receive it: but when by reason of age there is not yet in us aptness to learn, God keepeth his degrees of regenerating. Afterward he cometh back to his allegories, that in the law a sheep and a goat were not offered in sacrifice so soon as they came out of the womb. If I listed to draw figures to this purpose, I could likewise readily object against him, that all first begotten things were consecrate to God so soon as they had opened the womb: 
Exo. xiii.ii. Exo. xii. v.  then, that a lamb must be killed at a years age. Whereupon followeth that manly strength is not to be tarried for, but rather that the new and yet tender issues are chosen of God for sacrifices. Furthermore he affirmeth that none can come to Christ, but they that have ben prepared of john. As though john's office were not enduring but for a tyme. But, to omit this, truly that same preparation was not in the children whom Christ embraced and blessed. Wherefore let him go with his false principle. At length he calleth for patrons Trismegistus and the Sibylles, to prove that holy washyngs pertain not but to them that are of grown age. Lo how honourably he thinketh of the Baptism of Christ, which he reduceth to the Ceremonies of the Gentiles, that it may be no otherwise ministered than pleaseth Trismegistus. But we more esteem the authority of God, whom it hath pleased to make infants holy to himself, and to admit them with the holy sign, the force whereof they did not yet by age understand. Neither do we count it lawful to borrow out of the cleansynges of the Gentiles any thing that may change in our Baptism the everlasting and inviolable law of God, which he hath established concerning circumcision. Last of all, he maketh this argument: that if it be lawful to baptize infants without understanding, than Baptism may enterludelike and in sport be ministered of boys when they play. But of this matter let him quarrel with God by whoes commandment circumcision was common to infants before that they had attained understanding. Was it therefore a playing matter, or subject to the follies of children, that they might overthrow the holy ordinance of God? But it is no marvel that these reprobate Spirits, as though they were vexed with a frenzy, do thrust in all the grossest absurdities for defence of their errors: because God doth with such giddiness justly take vengeance of their pride and stubborness. verily I trust I have made plain with how feeble succours servettus hath helped his silly brethren the Anabaptists.  
Now I think it will be doubtful to no sober man, how rashly they trouble the church of Christ, that move brawls & contentions for the Baptism of infants. But it is profitable to consider, what Satan goeth about with this so great subtlety: even to take away from us the singular fruit of affiance & spiritual joy which is to be gathered hereof, & to diminish as much also of the glory of the goodness of God. For how sweet is it to godly minds, to be certified not only by word, but also by sight to be seen with eyes, that they obtain so much favour with the heavenly Father, that he hath also care of their posterity? For here it is to be seen, how he taketh upon him the person of a most provident Father of household toward us, which even after our death doth not lay away his carefulness of us, but provideth and foreseeth for our children. Ought we not here after the example of David with all our heart to leap up unto thanksgiving, 
Psalm. xlviii. xi.  that by such show of his goodness, his name may be sanctified? This, verily Satan intendeth, in assailing with so great armies the Baptism of infants: namely, that this testifying of the grace of God being taken away, the promise which by it is present before our eyes, may at length by little and little vanish away. Whereupon should grow not only a wicked unthankfulness toward the mercy of God, but also a certain slothfulness in instructing our children to godliness. For by this spur we are not a little pricked forward to bring them up in the earnest fear of God and in the keeping of his law, when we consider that even immediately from their birth, he taketh and acknowledgeth them for his children. Wherefore unless we list enviously to darken the bountifulness of God, let us offer to him our children, to whom he giveth a place among them that be of his family and household, that is to say, the membres of the church.   

¶ The xvii Chapter. ¶ Of the holy Supper of Christ: and what if availeth us.  
AFter the God hath once received us into his family, and not only to take us as his servants, but as his children: that he may fulfil the office of a most goed Father, and careful for his issue, he taketh also upon him to nourish us throughout the whole course of our life. And not contented therewith, it pleased him by a pledge given, to assure us of this continual liberality. To this end therefore he hath given his church an other Sacrament by the hand of his only begotten Son, 
john. vi.li.  namely a spiritual banquet, wherein Christ testifieth himself to be the quickening bread, wherewith our souls are fed to true and blessed immortality. But forasmuch as the knowledge of so great a mystery is very necessary, and according to the greatness thereof, requireth a diligent declaration: and Satan, that he might bereave the church of this inestimable treasure, hath long ago spread mists, and sins that time darkness, to obscure the light of it, and then hath stirred strives and battles that might estrange the minds of the simple from tasting of this holy food, and hath also in our time attempted the same craft: therefore when I shall have briefly knit up the sum for the capacity of the unlearned, I will undo those knots, wherewith Satan hath endeavoured to snare the world. first, bread and wine are signs, which represent unto us the invisible food, which we receyne of the flesh and blood of Christ. For as in Baptism God again begetting us doth graff us into the fellowship of his church, and by adoption doth make us his own: so we have said that he performeth the office of a provident Father of household, in this that he continually ministereth us meat, that he sustaineth and preserveth us in that life wherinto he hath by his word begotten us. Now the only meat of our soul is Christ, and therefore the heavenly Father calleth us to him, that being refreshed with common partaking of him, we may from time to time gather lively force, until we attain to heavenly immortality. But forasmuch as this mystery of the secret uniting of Christ with the godly is by nature impossible to be comprehended, he giveth the figure and image thereof in visible signs most fit for our small capacity: yea as it were by earnestes and tokens given, he maketh it so assured unto us as if it were seen with our eyes, because this so familiar a similitude entereth even into the grossest minds, that souls are so fed with Christ, as bread and wine do sustain the bodily life. Now therefore we have it declared, to what end this mystical blessing tendeth▪ namely to assure us, that the body of the Lord was so once offered for us, that we now eat it, and in eating it do feel in us the effectual working of that only sacrifice: that his blood was so once shed for us, that it is unto us continual drink. And so sound the words of the promise there adjoined. Take, 
Mathe. xxvi. xxvi Mar. xiiii xvii. Luc. xxii. nineteen. 1. Cor. xi. xxiiii.  this is my body, which is delivered for you. The body therefore which was once offered up for our salvation, we are commanded to take and eat: that when we see ourselves to be made partakers of this, we may certainly determine that the power of his death which bringeth life shallbe effectual in us. Whereupon also he calleth the cup, the covenant in his blood. For after a certain manner it reneweth, or rather continueth the covenant which he hath ones established with his blood, so much as pertaineth to the confirming of our faith, so oft as he reacheth unto us that holy blood to be tasted of.  
A great fruit verily of affiance and sweetness may godly souls gather of this Sacrament, because they have a witness, that we are grown together into one body with Christ, so that whatsoever is his we may call ours. hereupon followeth that we may boldly promise unto ourselves, that everlasting life is ours, whereof he is heir: and that the kingdom of heaven, wherinto he is now entered, can no more fall away from us than from him: again that we can not now be condemned by our sins, from the guiltiness whereof he hath acquired us, when he willed them to be imputed to himself as if they were his own. This is the marvelous exchange, which of his immeasurable bountifulness he hath made with us: that he being made with us the son of man, hath made us with him the sons of God: that by his coming down into earth, he hath made us a way to go up into heaven: that putting upon him our mortality, he hath given us his immortality: that taking on him our weakness, he hath strengthened us with his power: that taking our poverty to himself he hath conveyed his riches to us: that taking to him the weight of our unrighteousness, wherewith we were oppressed, he hath clothed us with his righteousness.  
Of all these things we have so full a witnessing in this sacrament, that we must certainly determine, that Christ is truly given us, as if Christ himself were set present before our eyes, and handled with our hands. For this word can neither lie to us, nor mock us: Take, eat, drink: this is my body which is delivered for you: this is the blood, which is shed into the forgiveness of sins. Whereas he commandeth to take, he signifieth that it is ours. Whereas he commandeth to eat, he signifieth that that is made one subslance with us. Whereas he saith of the body, that it is delivered for us: of the blood, that it is shed for us: therein he teacheth that both are not so much his as ours: because he took and laid away both, not for his commodity, but to our salvation. And truly it is to be diligently marked, that the chief and in a manner whole pith of the Sacrament standeth in these words, Which is delivered for you, Which is shed for you. For, otherwise it should not much profit us, that the body and blood of the Lord are now distributed. unless they had been once given forth for our redemption & salvation. Therefore they are represented under bread & wine, that we should learn that they are not only ours, but also ordained for the nourishment of spiritual life. This is it that we before said, that from the corporal things which are showed forth in the Sacrament, we are by a certain proportional relation guided to spiritual things. So when bread is given us for a sign of the body of Christ, we ought by & by to conceive this similitude: As bread nourisheth, sustaineth, and maintaineth the life of our body: so the body of Christ is the only meat to quicken & give life to our soul. When we see wine set forth for a sign of his blood: we must call to mind what uses wine bringeth to the body, that we may consider that the same are brought to us spiritually by the blood of Christ: those uses be, to cherish, to refresh, to strengthen, to make merry. For if we sufficiently weigh, what the delivering of this holy body, what the shedding of this holy blood, hath profited us: we shall plainly perceive that these things which are spoken of bread and wine, according to such proportional relation do very well accord with them toward us when they are communicated unto us.  
Therefore the chief parts of the Sacrament are not, simply & without higher consideration to reach to us the body of Christ: but rather the same promise, whereby he testifieth, that his flesh is verily meat, and his blood is drink, with which we are fed into eternal life: whereby he affirmeth himself to be the bread of life, of which who so eateth, he shall live for ever: to seal (I say) and confirm that promise: and for bringing the same to pass, to send us to the cross of Christ, where that promise hath been truly performed, and in all points fulfilled. For we do not well and healthfully eat Christ but crucified, when we do with lively feeling conceive the effectualness of his death. For whereas he called himself the bread of life, he did not borrow that name of the sacrament, as some do wrongfully expound it: but because he was given us such of the Father, and performed himself such, when being made partaker of our human martalitie, he made us partners of his divine immortality: when offering himself for sacrifice, he took our accursedness upon himself, that he might fill us with blessing: when with his death he devoured & swallowed up death: when in his resurrection he raised up this our corruptible flesh which he had put on, to glory & uncorruption.  
It remaineth that by appliance all the same may come to us. That is done, both by the Gospel, and more clearly by the holy Supper, where both he offereth himself to us with all his good things, & we receive him by faith. Wherefore the sacrament maketh not that Christ first beginneth to be the bread of life: but when it bringeth into remembrance, that he was made the bread of life, which we continually eat, and when it giveth unto us the taste and savour of that bread than it maketh us to feel the strength of that bread. For it promiseth us, that whatsoever Christ did or suffered, the same was done to give life to us. Then, that this giving of life is everlasting, by which we may without end be nourished sustained and preserved in life. For as Christ should not have been to us the bread of life, unless he had been borne and had died for us, unless he had risen again for us: so now he should not be the same unless the effectualness and fruit of his birth, death and resurrection, were an everlasting and immortal thing. All which Christ hath very well expressed in these words: 
john. vi.li.  The bread which I will give, is my flesh, which I will give for the life of the world. By which words without doubt he signifieth, that his body should therefore be to us for bread, to the spiritual life of the soul, because it should be given forth to death for our salvation: and that it is delivered to us to eat of it, when by faith he maketh us partakers of it. Ones therefore he gave it, that he might be made bread, when he gave forth himself to be crucified for the redemption of the world: daily he giveth it, when by the word of the Gospel he offereth it unto us to be received, so far as it was crucified: where he sealeth that deliverance with the holy mystery of the Supper: where he inwardly fulfilleth that which he outwardly betokeneth. Now herein we must beware of two faults, that neither doing to much in abaring the signs, we seem to pluck them from their mysteries to which they are in a manner knit fast: nor that being immeasurable in advancing the same, we seem in the mean time somewhat to darken the mysteries themselves. That Christ is the bread of life, wherewith the faithful are nourished into eternal salvation, there is no man but he granteth, unless he be altogether without religion. But this point is not likewise agreed upon among all men, what is the manner of partaking of him. For there be that in one word define, that to eat the flesh of Christ, and to drink his blood, is nothing else but to believe in Christ himlsefe. But I think that Christ meant some certainer and higher thing, in that notable sermon where he commendeth to us the eating of his flesh: namely, that we are quickened by the true partaking of him: which also he therefore expressed by the words of eating and drinking, lest any man should think, that the life which we receive of him is conceived by bare knowledge only. For as not the sight, but the eating of bread sufficeth the body for nourishment: so it behoveth that the soul be truly and thoroughly made partaker of Christ, that by the power of him it may be quickened into a spiritual life. But in the mean time we confess that there is no other eating, but of faith: as there can no other be imagined. But this is the difference between my words and theirs, that with them to eat is only to believe: but I say that the flesh of Christ is eaten with believing, because by faith he is made ours, and I say that eating is the fruit and effect of faith. Or, if you will have it plainer, with them eating is faith: and I think it rather to follow of faith. In words verily the difference is but small: but in the thing itself, 
Eph. iii. xvii.  not small. For though the Apostle teacheth that Christ dwelleth in our hearts by Faith: yet no man will expound this dwelling to be Faith: but all men do perceive that there is expressed a singular effect of faith, for that by it the faithful do obtain to have Christ dwelling in them. 
john vi. li  After this manner, the Lord meant, in calling himself the bread of life, not only to teach that in the faith of his death and resurrection, salvation is reposed for us: but also that by true partaking of himself it is brought to pass, that his life passeth into us, and becometh ours: like as bread, when it is taken for food, ministereth liveliness to the body.  
Neither did Augustine, whom they bring in for their patron, in any other meaning write that we eat by believing, than to show that this eating is of faith, not of the mouth. Which I also deny not: but yet therewithal I add, that we do by faith embrace Christ, not appearing afar of, but making himself one with us, that he may be our head, and we his membres. Yet do not I utterly disallow that manner of speaking: but only I deny it to be a full declaration, if they mean to define what it is to eat the flesh of Christ. Otherwise I see that Augustine hath oft used this form of speech: as when he saith in the third book Of Christian doctrine, Unless ye eat the flesh of the son of man: this is a figure teaching that we must communicate with the passion of the Lord, and must sweetly and profitably lay up in remembrance that for us his flesh was crucified and wounded. 
Homi. in joh. xxxi. & xl. Act. two. xli.  Again when he sayeth, that the three thousand men which were converted at Peter's sermon, did drink the blood of Christ by believing, which they had shed by cruel dealing. But in many other places he honourably setteth out that benefit of Faith, that by it our souls are no less refreshed with the communicating of the flesh of Christ, than our bodies are with the bread which they eat. And the same is it which in a certain place chrysostom writeth, 
Homi. lx.  that Christ doth not only by Faith, but also in deed make us his body. For he meaneth not that we do from any other where than from Faith, obtain such a benefit: but this only he meaneth to exclude, that none when he heareth faith to be named, should conceive a naked imagination. As for them that will have the Supper to be only a mark of outward profession, I do now pass them over: because I think that I have sufficiently confuted their error, 
Luc. xxii. xx.  when I entreated of Sacraments generally. Only this thing let the readers mark, that when the cup is called the covenant in the blood, there is a promise expressed that may be of force to confirm Faith. Whereupon followeth, that unless we have respect to God, and embrace that which he offereth, we do not rightly use the holy Supper.  
Moreover they also do not satisfy me, which acknowledging that we have some communion with Christ, when they mean to express it, do make us partakers only of the Spirit, without making any mention of flesh and blood. As though all those things were spoken of nothing, that his flesh is verily meat, that his blood is verily drink: that none hath life, but he that eateth that flesh, and drinketh that blood: and such other sayings that belong to the same end. Wherefore if it be certain that the full communicating of Christ proceedeth beyond their description, as it is to narrowly strained: I will now go about to knit up in few words, how large it is and how far it extendeth itself, before that I speak of the contrary fault of excess. For I shall have a longer disputation with the excessive teachers, which, when according to their own grossness they frame a manner of eating & drinking full of absurdity, do also transfigure Christ stripped out of his flesh into a fantasy: if yet a man may with any words comprehend so great a mystery, which I see that I can not sufficiently comprehend with mind: and therefore I do willingly confess it, that no man should measure the hynesse thereof by the small proportion of my childishness. But rather I exhort the readers, that they do not restrain the sense of their mind within these to narrow bounds: but endeavour to rise up much higher, than they can by my guiding. For I myself, so oft as I speak of this thing, when I have travailed to say all, think that I have yet said but little in respect of the worthiness thereof. And although the mind can do more in thinking, than the tongue in expressing: yet with greatness of the thing, the mind also is surmounted and overwhelmed. Finally therefore nothing remaineth, but that I must break fourth into admiration of that mystery, which neither the mind can suffice to think of, nor the tongue to declare. Yet after such manner as I can, I will set fourth the sum of my sentence: which as I nothing doubt to be true, so I trust that it will not be disallowed of godly hearts.  
First of all, we are taught out of the Scripture, that Christ was from the beginning that life bringing word of the Father, the fountain and original of life, from whence all things ever received their having of life. Wherefore John sometime calleth him the word of life, and sometime writeth that life was in him: meaning that he even then flowing into all creatures, poured into them the power of breathing and living. Yet the same John addeth afterward, that the life was then and not till then openly showed, when the Son of God, taking upon him our flesh, gave himself to be seen with eyes and felt with hands. For though he did before also spread abroad his power into the creatures: yet because man, being by sin estranged from God, having lost the communion of life, saw on every side death hanging over him: that he might recover hope of immortality, it behoved that he should be received into the communion of that word. For how small a confidence mayest thou conceive thereof, if thou hear that the word of God in deed, from which thou art most far removed, containeth in itself the fullness of life, but in thyself and round about thee nothing offereth itself and is present before thine eyes but death? But sins that fountain of life began to dwell in our flesh, now it lieth not a far of hidden from us, but presently delivereth itself to be partaken of us. Yea and it maketh the very flesh, wherein it resteth, to be of power to bring life to us, 
john. vi. xlviii. &. lviii.  that by partaking thereof we may be fed to immortality. I am (saith he) the bred of life, that am come down from heaven. And the bred which I will give, is my flesh, which I will give for the life of the world. In which words he teacheth, not only that he is life, in respect that he is the eternal word of God which came down to us from heaven, but that in coming down he poured the same power into the flesh which he did put on, that from thence the communicating of life might flow fourth unto us. Hereupon also these things now follow, that his flesh is verily mente, and his blood is verily drink, with which sustenances the faithful are fostered into eternal life. Herein therefore consisteth singular comfort to the godly, that now they find life in their own flesh. For so they do not only with easy passage attain unto it, but have it of itself laid abroad for them and offering itself unto them. Only let them hold open the bosom of their heart, that they may embrace it being present, and they shall obtain it.  
But although the flesh of Christ have not so great power of itself, that it can give life to us, which both in the own first estate of it was subject to mortality, and now being endued with immortality, liveth not by itself: yet it is rightfully called lifebringing, which is filled with fullness of life, to pour it into us. In which meaning I do with Cyril expound that saying of Christ: As the Father hath life in himself, 
john v. nineteen.  so he hath also given to the Son to have life in himself. For there he properly speaketh of his gifts, not which he from the beginning possessed with the Father, but with which he was garnished in the same flesh in which he appeared. Therefore he showeth that in his manhood also dwelleth the fullness of life, that whosoever partaketh of his flesh and blood, may therewithal also enjoy the partaking of life. Of what sort that is, we may declare by a familiar example. For as out of a fountain water is sometime drunk, sometime is drawn, sometime by furrows is conveyed to the watering of grounds which yet of itself doth not overflow into so many uses, but from the very spring itself which with everlasting flowing yieldeth and ministereth unto it from time to time new abundance: so the flesh of Christ is like a rich and unwasted fountain which poureth into us the life springing from the Godhead into itself. Now who seeth not, that the communion of the flesh and blood of Christ is necessary to all that aspire to heavenly life? Hereunto tendeth that saying of the Apostle, that the church is the body of Christ and the fulfilling of it: and that he is the head out of which the whole body coupled and knit together by joints, maketh increase of the body: that our bodies are the members of Christ. Al which things we understand to be impossible to be brought to pass, but that he must whellye cleave to us in Spirit and body. But that most near fellowship whereby we are coupled with his flesh, he hath yet set out with a more glorious title, 
Eph. v. thirty.  when he said that we are members of his body, and are of his bones and of his flesh. At the last, to declare it to be a matter greater than all words, he concludeth his saying with an exclamation, This is (saith he) a great secret. Therefore it should be a point of extreme madness, to acknowledge no communion of the faithful with the flesh and blood of the Lord, which the Apostle declareth to be so great, that he had rather wonder at it than express it.  
Let the sum be, that our souls are so fed with the flesh and blood of Christ, as bred & wine do maintain & sustain the bodily life. For otherwise the proportional relation of the sign should not agree, unless souls did find their food in Christ. Which can not be done, unless Christ do truly grow into one with us, and refresh us with the eating of his flesh and drinking of his blood. But although it seem incredible, that in so great distance of places the flesh of Christ reacheth to us that it may be meat to us: let us remember how much the secret power of the Spirit surmounteth above all our senses, and how foolish it is to go about to measure his unmeasurableness by our measure. That therefore which our mind comprehendeth not, let our faith conceive, that the Spirit truly knitteth in one those things that are severed in places. Now that same holy communicating of his body and blood, whereby Christ poureth his life into us, even as if he pierced it into our bones & marowes, he in the Supper also testifieth & sealeth land that not with setting before us a vain or void sign, but bringing fourth there the effectual working of his spirit, whereby he fulfilleth the which he promiseth. And verily he there offereth and delivereth the thing signified to all them that sit at that spiritual banquet: although it be received with fruit of the faithful only, which receive so great bountifulness with true Faith & thankfulness of mind. After which manner the Apostle said, that the bred which we break is the communion of the body of Christ: 
two. Cor, x. xvi.  and that the cup which we hollow with the word & prayers to that purpose, is the communion of his blood. Neither is there any cause why any man should object, that it is a figurative speech, by which the name of the thing signified is given to the sign. I grant verily that the breaking of the bred is a sign, not the thing itself. But this being admitted, yet we shall rightly gather of the deliverance of the sign, that the thing itself is delivered. For unless a man will call God a deceiver, he can never be so bold to say that he setteth before us an empty sign. Therefore if by the breaking of bred the Lord doth truly represent the partaking of his body, it ought to be out of doubt that he truly performeth and delivereth it. And this rule is always to be holden of the godly, that so oft as they see the signs ordained of the Lord, they certainly think & persuade themselves that the truth of the thing signified is there present. For to what purpose should the Lord deliver to thee into thy hand the sign of his body, but to assure thee of the true partaking of it? If it be true, that a visible sign is given us, to seal the gift of an invisible thing: when we receive the sign of the body, let us no less certainly believe that the body itself also is given us.  
I say therefore (which both hath been always received in the church, and all they teach at this day that think right) that the holy mystery of the Supper consisteth of two things: that is to say, of the bodily signs, which being set before our eyes do represent unto us invisible things according to the capacity of our weakness: and of spiritual truth, which is by those signs both figured and delivered. Of what sort that is, when I mean to show it familiarly, I use to set three things: the signification, the matter which hangeth of the signification, the virtue or effect which followeth of both. The signification consisteth in the promises, which are after a certain manner wrapped together with the sign. The matter or substance I call Christ with his death and resurrection. By effect I understand the redemption, righteousness, sanctification, and eternal life, and whatsoever other benefits Christ bringeth us. Now although all these things have respect to Faith: yet I leave no place to this cavillation: as though when I say that Christ is received by Faith, I would have him conceived with understanding only and imagination. For the promises offer him, not that we should stick fast in the sight alone and in bare knowledge: but that we should enjoy the true communicating of him. And truly I see not how any man may have confidence that he hath redemption and righteousness in the cross of Christ, & life in his death, but principally standing upon the true communion of Christ himself. For those good things should not come to us, unless Christ first made himself ours. I say therefore, that in the mystery of the Supper, by the signs of bread and wine Christ is truly delivered to us, yea and his body and blood, in which he hath fulfilled all obedience for purchasing of righteousness to us: namely that first we should grow together into one body with him: & then being made partakers of his substance, we may also feel his power in the communicating of all his good things.  
Now I come down to the excessive mixtures, which superstition hath brought in. For herein Satan hath played with marvelous subtlety, that withdrawing the minds of men from heaven, he might fill them with perverse error, as though Christ were fastened to the element of bred. And first we must not dream such a presence of Christ in the Sacrament, as the craftsmen of the court of Rome have feigned: as though the body of Christ were made present with presence of place, to be handled with hands, to be bruised with teeth, and swallowed with mouth. For this form of recantation Pope Nicolas indited to Betengarius, to be a witness of his repentance: namely with words so far monstrous, that the author of the gloze crieth out that there is danger, if the readers do not wisely take heed to themselves, lest they should suck out of them an heresy worse than was that of Berengarius. In the second distinction, in the Chapter beginning thus, Ego Berengarius. But Peter Lombarde, although he travail much in excusing the absurdity, yet more inclineth to the contrary sentence. For as we nothing doubt that it hath limits according to the perpetual nature of the body of men, and is holden in heaven, into which it was once received, until he return to judgment: so to draw it back under these corruptible elements or to imagine it present everywhere, we account it to be utterly unlawful. Neither verily is it so needful to this that we may enjoy the partaking of it: for as much as the Lord giveth us this benefit by his Spirit, that we be made one with him in body, 
Chrysos. serm. de Spiritu. sancto.  Spirit, and soul. The bond therefore of this conjoining is the Spirit of Christ, by the knitting whereof we be coupled together, and as it were a certain conduit, by which whatsoever Christ himself both is and hath, is conveyed to us. For if we behold the sun shining fourth with his beams upon the earth after a certain manner to cast fourth his substance unto it to engender, nourish, and quicken the fruits thereof: why should the extending of beams of the Spirit of Christ be inferior to convey the communion of his flesh and blood into us? Wherefore the Scripture, when it speaketh of our partaking with Christ, referreth the whole force thereof to the Spirit. Yet in stead of many, one place shallbe sufficient. For Paul in the viii. chapter to the Romans, saith that Christ dwelleth in us none otherwise than by his Spirit: whereby yet he taketh not away that communion of his flesh and blood of which we now speak, but teacheth that the Spirit alone worketh that we possess whole Christ and have him dwelling in us.  
The Schoolmen thought more shamfastly, which were withholden with horror of so barbarous ungodliness. Yet they also themselves do nothing but mock with sutteler deceits. They grant that Christ is not contained there by way of circumscription nor after a bodily manner: but afterward they invent away, which neither themselves do understand, nor they can declare to other: yet it is such as falleth to this point that Christ must be sought in the form of bred as they call it. For what is it? When they say that the substance of bred is turned into Christ, do they not fasten him to the whiteness which they there leave? But (say they) he is so contained in the Sacrament, that he abideth in heaven: and we determine no other presence but of habitude. But whatsoever words they bring in to cloak it with a deceitful colour, this is the end of all, that that is by consecration made Christ, which before was bred: that from thence fourth Christ lieth hid under that colour of bred. Which also they are not ashamed in plain words to express. 
Lib. iiii. dist.  For these be the words of Lombarde: that the body of Christ, which in itself is visible, when the consecration is ended, lieth hidden and is covered under the form of bred. So the form of that bred is nothing else but a visor, that taketh away the sight of the flesh from the eyes. Neither need we many conjectures, to find what snares they minded to lay with these words, sith the thing itself plainly speaketh it. For it is to be seen with how great superstition in certain ages past, not only the common sort of men, but also the very chief of them have been holden, & at this day be held in popish churches. For having little care of true Faith (by which alone we both come into the fellowship of Christ, and do cleave together with him) so that they have a carnal presence of him, which they have framed beside the word, they think that they have him present enough. Therefore in a sum, we see that this hath been gotten by this witty subtlety, that bred was taken for God.  
From hence proceeded that same feigned transubstantiation, for which at this day they fight more earnestly than for all the other articles of their faith. For the first bilders of that local presence could not unwind themselves from this doubt how the body of Christ should be mingled with the substance of bread, but that by and by many absurdities did thrust themselves in place. Therefore they were driven of necessity to flee to this invention, that there is made a turning of bred into the body: not that the body is properly made of bred, but because Christ, that he might hide himself under the form, bringeth the substance to nothing. But it is marvelous, that they fell to so great ignorance, yea senseless dullness, that not only the Scripture but also the consent of the old church fight against it, they brought abroad that monster. I grant in deed that some of the old writers sometime used the name of turning: not for that they would destroy the substance in the outward signs, but that they might teach that the bred dedicated to the mystery differeth far from common bred and is now other. But each where they all plainly declare, that the holy Supper consisteth of two parts, an earthly part, and a heavenly: and the earthly part they do without controversy expound to be bred and wine. Truly whatsoever they babble, it is plain that in confirming of this doctrine they want the defence of antiquity, which they oftentimes presume to set against the evident word of God. For it is not so long ago sins it was invented: it was verily unknown not only to those better ages, in which the purer doctrine of religion yet flourished, but also even when that same pureness was much defiled. There is none of the old writers that doth not in express words confess that the holy signs in the Supper are bred and wine: although, as we have said, they sometime set it out with diverse titles, to advance the dignity of the mystery. For whereas they say that in the consecration is made a secret turning, that now it is an other thing than bred and wine. I have even now given warning that they do not thereby mean that the things themselves are brought to nought, but that they are now to be otherwise esteemed than common meats, which are appointed only to feed the belly: forasmuch as in them is delivered to us the spiritual meat and drink of the soul. This we also deny not. If (say these men) there be a turning, it must needs be that there is of one thing made an other thing. If they mean that there is some thing made which before was not, I agree with them. If they will draw it to that their own imagination, let them answer me what change they think to be made in Baptism. For herein the Fathers also do determine a marvelous turning, when they say that of a corruptible element is made a spiritual washing of the soul, yet none of them denieth that water remaineth. But (say they) there is no such thing in Baptism, as is that in the Supper. This is my body. As though the question were of those words, which have a meaning plain enough: and not rather, of that word of turning, which ought to signify no more in the Supper than in Baptism. Therefore farewell they with these snares of syllables, whereby they do nothing else but bewray their own hungrinesse. For otherwise the signification would not agree together, unless the truth which is there figured, had a lively image in the outward sign. Christ's will was by the outward sign to testify that his flesh is meat. If he did set before us only an empty imaginative form of bred not true bread, where were the correlation or similitude which should lead us from the visible thing to the invisible? For, that all things may agree together, the signification shall extend no further, but that we be fed with the form of the flesh of Christ. As if in Baptism the form of water should deceive our eyes, it should not be to us a certain pledge of our washing: yea by that deceitful show there should be given us an occasion of wavering. Therefore the nature of the Sacrament is overthrown, unless in the manner of signifying, the earthly sign answer to the heavenly thing. And therefore we lose the truth of this mystery, unless true bred represent to us the true body of Christ. I repeat it again: Sith the Supper is nothing else, than a visible testifying of that promise which is in the vi. chapter of john, namely that Christ is the bred of life, which came down from heaven: there must be visible bred used for a mean, whereby that same spiritual bred may be figured: unless we will that we lose all the fruit, which in this behalf God tenderly granteth to sustain our weakness. Now by what reason should Paul gather, 
i Cor. x. xvii.  that all we are one body and one bred, which do together partake of one bred, if there remained only an imaginative form and not rather a natural truth of bred?  
But they could never have been so foully beguiled with the deceits of Satan, but because they were already bewitched with this error, that the body of Christ enclosed under bred was by the bodily mouth sent down into the belly. The cause of so brutish imagination was, that consecration signified as much among them as a magical enchantment. But this principle was unknown to them, that bread is a Sacrament to none but to men, to whom the word is directed: like as the water of Baptism is not changed in itself, but so soon as the promise is adjoined, it beginneth to be that to us which it before was not. This shall better appear by example of a like Sacrament. 
Exo. xvii. vi.  The water springing out of the rock in the desert was to the fathers a token and sign of the same thing, 
i Cori. x. iiii.  which the wine doth figure to us in the Supper. For Paul teacheth that they drunk the same spiritual drink. But it was a common watering for the beasts and cattle of the people. Whereupon it is easily gathered, that in earthly elements, when they are applied to a spiritual use, there is made no other turning but in respect of men, in so much as they are to them seals of the promises. Moreover sith God's purpose is (as I often repeat) as it were by handsome chariots to lift us up to himself, they do by their waywardenesse wickedly disappoint the same, which do in deed call us to Christ, but lurkig invisibly under bred. For it is not possible that the mind of men, uncombring itself from the immesurablenesse of places, should attain to Christ even above the heavens. That which nature denied them, they attempted to amend with a more hurtful remedy: that abiding in earth, we should need no heavenly nearness of Christ. L●e, this is the necessity, that compelled them to transfigure the body of Christ. In Bernardes' time, although a harder manner of speaking was grown in use, yet transubstantiation was not then known. And in all ages before that, this similitude did fly about in every man's mouth, that there is with bred and wine a spiritual thing joined in this mystery. Of the words they answer, as they think, wittily: but bringing nothing fit for this present cause. The rod of Moses (say they) being turned into a Serpent, 
Exo. iiii. iii. &. seven. x  although it did get the name of a Serpent, yet keepeth still the old name, and is called a rod. So in their opinion it is as probable, that although the bred pass into a new substance, it may be abusively and yet not unaptly called that which it appeareth to the eyes. But what likelhode or nearness find they between a clear miracle, and their feigned illusion, of which no eye in earth is witness? The Magicians had mocked with deceits, so that the Egyptians were persuaded, that they excelled in divine power to change creatures above the order of nature. Moses came fourth, & driving away all their deceits, showed that the invincible power of God was on his side, because his own rod consumed all the rest. But forasmuch as that was a turning discernible with eyes, therefore as we have said, it pertaineth nothing to this present cause: and in a little time after, the rod visibly returned into his own form. Beside that it is not known, whether that sudden turning was of substance or no. Also the alluding to the rods of the Magicians is to be considered, which the Prophet therefore would not call Serpents, lest he should seem to signify a turning where none was: because those deceivers had done nothing but cast a mist before the eyes of the beholders. What likeness herewith have these forms of speech, 
i Cor. x. xvi. &. xi. xxvi. Acts. two. iiii.  The bred which we break, So oft as ye shall eat this bred, They commmunicated in breaking of bred, and such other? It is certain that their eyes were only deceived with the enchantment of the Magicians. As concerning Moses, the matter is more doubtful, by whose hand it was no more hard for God to make of a rod a Serpent, and again of a Serpent to make a rod, than to cloth Angels with fleshly bodies, & by and by after to unclothe them. If the nature of this mystery were the same or like, there were some colour for their solution. Let this therefore remain certain, that it is not truly nor fitly promised us that in the Supper the flesh of Christ is truly to us for meat, unless the true substance of the outward Sign agree with it. And (as one error groweth of an other) the place of jeremy is so foolishly wrested to prove transubstantiation, that it irketh me to rehearse it. The Prophet complaineth that wood is put in his bread: 
jere. xi. nineteen. Psa. lxix. xxii.  meaning that by the cruelty of his enemies, his bread was infected with bitterness. As David with a like figure bewaileth that his meat was corrupted with gall, and his drink with vinegar. These men will have it that the body of Christ was by way of allegory fastened to the cross. But some of the old father's thought so. As though we ought not rather to pardon their ignorance, and to bury their shame, than to add shamelessness to compel them yet still to fight like enemies with the natural meaning of the Prophet.  
Other, which see that the proportional relation of the sign and the thing signified, can not be overthrown, but that the truth of the mystery must fall, do confess that the bred of the Supper is verily a substance of an earthly and corruptible element, and suffereth no change in itself, but hath under itself the body of Christ enclosed. If they did so declare their meaning, that when the bred is delivered in the mystery, there is adjoined the delivering of the body, because the truth is unseverable from the sign: I would not much strive with them. But because they placing the body in the bred, do feign to it a being everywhere contrary to the nature thereof, and in adding under the bred, they will have it lie there hidden: it is necessary a little while to draw such subtleties out of their dens. For my mind is not yet as of set purponse to go through with all this point: but only that I may lay the foundations of the disputation which shall by and by follow in place fit for it. They will therefore have the body of Christ to be invisible and immeasurable, that it may lie hid under the bread: because they think that they do not otherwise communicate with him than if he descend into bread: but they comprehend not the manner of descending, whereby he lifteth us upward to himself. They lay upon it all the colours that they can: but when they have said all, it sufficiently appeareth, that they stay upon the local presence of Christ. Whence cometh that? even because they can abide to conceive no other partaking of the flesh and blood, but which consisteth either of joining and touching of place, or of some gross enclosing.  
And, that they may obstinately defend the error once rashly conceived, some of them stick not to say, that the flesh of Christ had never any other measurynges, but so far and wide as heaven and earth is broad. Whereas he was borne a child out of the womb, whereas he grew, whereas he was spread abroad on the cross, whereas he was enclosed in the sepulchre, the same was done by a certain dispensation, that he might be borne and die, 
Act. i. iii. &. ix.vii. Act. i. iii.  and perform the other duties of man. Where as after his resurrection he was seen in his wont form of body, whereas he was taken up to heaven, whereas last of all also after his ascension he was seen of Stephen and Paul: it was done by the same dispensation, that it might appear to the sight of men that he was made a king in heaven. What is this else, but to raise up Martion out of hell? For no man can doubt that the body of Christ was a fantasy or a fantastical thing, if he was of such state. Some slip away somewhat more subtly, with saying that this body which is given in the Sacrament is glorious and immortal: and that therefore it is no absurdity, if it be contained in many places, if in no place, if with no form, under the sacrament. But I ask what manner of body Christ gave to the disciples the day before that he suffered: do not the words sound that he gave the same mortal body, 
Mat. xvii. two.  which was within a little after to be delivered? He had already before (say they) showed his glory to be seen to three of the disciples. That is true in deed, but his will was by that brightness to give them a taste of immortality for an hour. In the mean time they shall not there find a double body, but that one body which Christ did bear, garnished with new glory. But when he distributed his body at his first Supper, the time was now at hand, when he being stricken of God, 
Esa. liii. iiii.  and humbled should lie without glory as a leprous man: so far is it of that he then would show forth the glory of his resurrection. And how great a window is here opened to Marcian, if the body of Christ was seen in one place mortal and base, and in an other place was holden immortal and glorious? howbeit if their opinion take place, the same happeneth daily: because they are compelled to confess that the body of Christ being visible in itself, lieth hid invisibly under the sign of bread. And yet they that vomit out such monstrousness, are so not ashamed of their own shame, that they do unprovoked heinously rail at us, because we do not subscribe to them.  
Now if they list to fasten the body and blood of the Lord to bread and wine: the one shall of necessity be plucked in sunder from the other. For as the bread is delivered severally from the cup, so the body united to the bread must needs be divided from the blood enclosed in the cup. For when they affirm that the body is in the bread, and the blood in the cup: and the bread and wine are by spaces of place distant the one from the other: they can by no shift escape, but that the body must be severed from the blood. But whereas they are wont to allege, that by accompaining (as they feign) in the body is the blood, and likewise in the blood is the body, that verily is to trifling: forasmuch as the Signs in which they are enclosed, are so severed. But if we be lifted up with our eyes and minds to heaven, that we seek Christ there in the glory of his kingdom: as the signs do allure us to him whole, so under the sign of bread, we shallbe fed with his body, under the sign of wine we shall severally drink his blood, that at length we may enjoy him whole. For although he hath taken away his flesh from us, and in his body is ascended up into heaven, yet he sitteth at the right hand of the Father, that is to say, he reigneth in the power, and majesty, and glory of the Father. This kingdom is neither bounded with any spaces of place, nor compassed about with any measurynges, but that Christ may show forth his might wheresoever it pleaseth him both in heaven and in earth: but that he may show himself present with power and strength: but that he may always be at hand with them that be his, breathing his life into them, may live in them, strengthen them, quicken them, preserve them safe, even as if he were present in body: finally but that he may feed them with his own body, the communion whereof he doth by the power of his Spirit pour into them. After this manner the body and blood of Christ is delivered to us in the Sacrament.  
But we must appoint such a presence of Christ in the Supper, as may neither fasten him to the element of bred, nor shut him up in the bred, nor by any mean compass him in, (for it is plain that all these things abate his heavenly glory) finally such as may neither take from him his own measure, nor diversly draw him in many places at ones, nor feign to him such an unmeasurable greatness as is spread abroad throughout heaven and earth, for these things are plainly against the truth of the nature of manhood. Let us (I say) never suffer these two exceptions to be taken away from us. The one, that nothing be abated from the glory of Christ, which is done, when he is brought under the corruptible elements of this world, or is bound to any earthly creatures. The other, that nothing be by feigning applied to his body, that agreeth not with the nature of man: which is done, when it is either said to be infinite, or is set in many places at ones. But these absurdities being taken away, I willingly receive what soever may avail to express the true and substantial communicating of the Body and Blood of the Lord, which communicating is delivered to the faithful under the holy signs of the Supper: & so that they may be thought not to receive it by imagination only or understanding of mind, but to enjoy it in deed to the food of eternal life. Why this sentence is so hateful to the world, and all defence taken away from it by the unjust judgements of many, there is no cause at all, but for that the devil hath with horrible bewitching madded their minds. Truly that which we teach, doth in all points very well agree with the Scriptures: it containeth neither any absurdity, nor darkness, nor doubtfulness: it is not against true godliness and sound edification: finally it hath nothing in it, that may offend, saving that in certain ages past, when that ignorance and barbarousness of Sophisters reigned in the church, so clear light and open truth hath been unworthily oppressed. Yet because Satan at this day also travaileth by troublesome Spirits to spot it with all the slanders and reproaches that he can, and bendeth himself to no other thing with greater endeavour: it is profitable the more diligently to defend and rescue it.  
Now before that we go any further, we must entreat of the self institution of Christ: specially because this is the most glorious objection that our adversaries have, that we depart from the words of Christ. Therefore that we may be discharged of the false cause of malice wherewith they burden us, our fittest beginning shall be at the exposition of the words. 
Mat. xxvi ●●vi. Mar. xiiii xxii. Luc. xxii. xvii. i Cor. xi. xxiiii.  Three Evangelists and Paul rehearse, that Christ took bread, when he had given thanks he broke it, gave it to his disciples and said, Take, eat: this is my Body which is delivered, or broken, for you. Of the cup Matthew and Mark say thus: This cup is the blood of the new testament, which shallbe shed for many unto forgiveness of sins. But Paul and Luke say thus: This cup is the new testament in my blood. The patrons of transubstantiation will have by the pronoun (this) the form of bread to be signified, because the consecration is made in the whole content of the sentence, and there is no substance that can be showed. But if they be holden with religious care of the words, because Christ testified, that that which he reached into the disciples hands, was his body: truly this their devise, that that which was bread is now the body, is most far from the proper meaning of them. That which Christ took into his hands and gave the Apostles, he affirmeth to be his body: but he took bread: who therefore can not understand that bread is yet showed? and therefore there is no greater absurdity, than to remove that to the form, which is spoken of the bread. Other, when they expound this word (is) for (to be transubstantiate,) do flee to a more enforced and violently wrested gloze. Therefore there is no cause why they should pretend that they be moved with reverence of words. For this was unheard of among all nations and languages, that the word (is) should be taken in this sense, namely for to be turned into an other thing. As for them that leave bread in the Supper, and affirm that there is the body of Christ, they much differ among themselves. They which speak more modestly, although they precisely exact the letter, This is my body, yet afterward serve from their preciseness, and say that it is as much in effect as that the body of Christ is with bread, in bread, and under bread. Of the matter itself which they affirm, we have already touched somewhat, and we shall by and by have occasion yet to speak more. Now I dispute only of the words, by which they say they are restrained that they can not admit bred to be called the body, because it is a sign of the body. But if they shun all figures, why do they leap away from the plain showing of Christ, to their own manners of speaking far differing from it? For there is great difference between this that bread is the body, and this that the body is with bread. But because they saw it to be impossible, that this simple proposition might stand, that bread is the body: they have attempted to scape away by those forms of speech, as it were by crooked turnyngs. Some more bold stick not to affirm that even in proper speaking, bread is the body, and by this mean they truly prove themselves to be literal men. If it be objected, that therefore the bread is Christ, and is God: this verily they will deny, because it is not expressed in the words of Christ. But they shall nothing prevail by denying it: forasmuch as all do agree that whole Christ is offered us in the Supper. But it is an intolerable blasphemy, that it be without figure spoken of a frail and corruptible element, that it is Christ. Now I ask of them, whether these two propositions be both of one effect, Christ is the Son of God, and bread is the body of Christ. If they grant that they are divers, (which we will enforce them to grant whether they will or no) then let them answer whence cometh the difference. I think they will bring none other but that the bread is after the sacramental manner called the body. Whereupon followeth, that Christ's words are not subject to the common rule, nor ought to be tried by Grammar. Also I ask of all the precise and stiff requirers of the letter, where Luke and Paul do call the cup the testament in the blood, 
Luc. xxii. xx. i Cor. xi. xxv.  whether they do not express the same thing which they did in the first part, where they call bread the body. Truly the same religion was in the one part of the mystery that was in the other: and because shortness is dark, longer speech doth better open the meaning. So oft therefore as they shall affirm by one word, that the bread is the body: I will out of more words bring a fit exposition, that it is the Testament in the body. For why? Shall we need to seek a more faithful or surer expositor than Paul & Luke? Neither yet do I tend hereunto, to diminish any thing of that communicating of the body of Christ which I have confessed: only my purpose is to confute that foolish waywardness, whereby they do so hatefully brawl about words. I understand, by the authority of Paul and Luke, that the bread is the body of Christ, because it is the covenant in the body. If they fight against this, they have war not with me, but with the Spirit of God. Howsoever they cry out that they be touched with reverence of the words of Christ, whereby they do not figuratively understand those things that are plainly spoken: yet this is not a pretence rightful enough, why they should so refuse all the reasons which we object to the contrary. In the mean time, as I have already given warning, it is convenient to learn, what manner of thing this is. The testament in the body and blood of Christ: because the covenant established with the sacrifice of death, should otherwise not profit us, unless there were adjoined that secret communicating whereby we grow into one with Christ.  
It remaineth therefore, that for the affinity which the things signified have with their signs, we confess that the self name of the thing was given to the sign: figuratively in deed, but not without a most fit proportional agreement. I leave allegories and parables, lest any man should quarrel that I seek starting holes, and wander out of the present purpose. I say that this is a speech by figure of transnomination which is commonly used in the Scripture, when mysteries are entreated of. For neither can you otherwise understand that which is said: that circumcision is a covenant: that the lamb is the passover: that the Sacrifices of the law are expiations: finally that the rock, out of which water flowed in the desert, was Christ: unless you take it to be spoken by way of transferring of names. Neither are names transferred only from the higher name to the lower: but contrariwise the name of the visible sign is also given to the thing signified: as when it is said that God appeared to Moses in the bush: 
Exod. iii.ii. Psalm lxxxiiii. viii. &. xlii iii. Math. three xvi.  when the ark of covenant is called God, and the face of God: and the dove is called the Holy ghost. For though the sign differ in substance from the thing signified: because this is spiritual and heavenly, and that is corporal and visible: yet because it doth not only figure the thing which it is holily appointed to represent, as a naked and empty token, but doth also truly deliver it in deed: why may not the name of the thing rightly accord with it? If signs devised by men, which are rather images of things absent, than marks of things present, which self absent things, they do oftentimes deceitfully shadow, are yet sometime garnished with the titles of the things: then those things that are ordained of God, do by much greater reason borrow the names of those things, of which they always both bear a sure and not deceitful signification, and have the truth adjoined with them. There is therefore so great likeness and nearness of the one to the other, that it is easy to draw their names to and fro. Therefore let our adversaries cease to heap unsavoury scoffings against us, in calling us Tropistes: because we expound the Sacramental manner of speaking after the common use of the Scripture. For whereas the Sacraments agree together in many things: in this transferring of names, they have all a certain community together. As therefore the Apostle teacheth, that the stone out of which spiritual drink did spring to the Israelites, 
i. Corin. x. iiii.  was Christ, because it was a visible sign, under which that spiritual drink was truly in deed but not discernibly to the eye perceived: so bread is at this day called the body of Christ, forasmuch as it is a sign whereby the Lord offereth to us the true eating of his body. Neither did Augustine otherwise think or speak, lest any man should despise this as a new invention. If (sayeth he) the Sacraments had not a certain likeness of those things whereof they are Sacraments, 
epi. xxiii. ad Bonifac.  they should not be Sacraments at all. And of this likeness oftentimes they take the names of the things themselves. As therefore after a certain manner the sacrament of the body of Christ, is the body of Christ: the sacrament of the blood of Christ, is the blood of Christ: so the sacrament of faith is faith. There be in him many like places, which it were superfluous to heap together, sith that same one sufficeth: saving that the readers must be warned that the holy man teacheth the same thing in the Epistle to Enodius. But it is a trifling shift to say, that where Augustine teacheth, that when transferring is often and commonly used in mysteries, he maketh no mention of the Supper: because if this shift were received, we might not reason from the generalty to the specialty, neither were this a good argument: Every feeling creature hath power of moving, therefore an ox and a horse have power of moving. Howbeit long disputation hereof is in an other place ended by the words of the same holy man, where he saith, that Christ sticked not to call it his body, when he gave the sign of his body. Against Adimantus, the Manichean, in the xii Chapter. And in an other place, upon the third Psalm, marvelous (saith he) is the patience of Christ, that he received judas to the banquet, wherein he committed and delivered to his disciples the figure of his body and blood.  
But if some precise man, being blind at all the rest, do stand only upon this word (this is) as though is severed this mystery from all other, the solution is easy. They say that the vehemence of the substantive verb (is) is so great that it admitteth no figure. Which if we grant to them: even in the words of Paul is red the Substantive verb, where he calleth bread the communicating of the body of Christ. 
i Cor. x. xvi.  But the communicating is an other thing than the body itself. Yea commonly where sacraments are entreated of, we find the same word used. 
Gen. xvii xiii. Exod. xii. xliii. i Cor. x iiii. john. seven xxxix.  As. This shall be to you a covenant with me. This Lamb shall be to you a passover. To rehearse no more: when Paul saith that the rock was Christ, why do they take the substantive verb in that place to be of less vehemence than in the speech of Christ? Let them also answer, where john saith, the Holy ghost was not yet, because jesus was not yet glorified, of what force the substantive verb is in that place. For if they abide fastened to their rule, the eternal essence of the Holy ghost shallbe destroyed, as though it took beginning at the Ascension of Christ. 
Tit. iii. v.  Finally let them answer, what meaneth that saying of Paul, that Baptism is the washing of regeneration and renewing, which it is evident to be unprofitable to many. But nothing is stronger to confute them, 
i Cor. xi. xii.  than that saying of Paul, that the church is Christ. For. bringing a similitude of the body of man, he addeth, So is Christ: in which place he understandeth the only begotten son of God, not in himself, but in his membres. Hereby I think I have obtained that to soundwitted and uncorrupted men the slanders of our enemies, are loathsome, when they spread abroad, that we withdraw credit from the words of Christ: which we do no less obediently embrace than they, and do weigh them with more godly reverence. Yea their negligent carelessness showeth that they do not greatly care what Christ meant, so that it give them a buckler to defend their obstinaty: like as our earnest searching aught to be a witness how much we esteem the authority of Christ. They odiously spread abroad, that natural sense of man withholdeth us from believing that which Christ hath uttered with his own holy mouth: but how maliciously they burden us with this slander, I have a great part already made plain, and hereafter it shall more clearly appear. Therefore nothing withholdeth us from believing Christ when he speaketh, nor from obeying so soon as he doth but with beck will this or that. Only this is the question, whether it be unlawful to inquire of the natural meaning.  
These good masters, that they may seem well lettered, do forbidden men to depart be it never so little from the letter. But I on the other side, when the scripture nameth God a warlike man, because I see that with out figurative translation it is to rough a manner of speaking, do not doubt that it is a comparison taken from men. And truly upon none other pretence in the old time the Anthropomorphites troubled the true teaching Fathers, but that catching fast hold of these sayings, The eyes of God do see, It went up to his ears, His hand stretched out, The earth his footstool, they cried out that God had his body taken from him, which the Scripture assigneth unto him. If this law be received, outrageous barbarousness shall overwhelm the whole light of faith. For, what monsters of absurdities may not phrentike men pick out, if it be granted them to allege every small tittle to stablish their opinions? That which they object, that it is not likely, that when Christ prepared for his Apostles a singular comfort it adversities, he did then speak in a riddle or darkly, maketh of our side. For if it had not come in the minds of the Apostles, that bread was figuratively called the body, because it was the sign of the body, they had without doubt ben troubled with so monstrous a thing. Almost at the same moment john reporteth that they did stick in perplexity at every of the least difficulties. They which strive among themselves, how Christ will go to the Father: and do move question, how he will go out of the world: they which understand nothing of those things that are spoken concerning the heavenly Father, till they see him: how would they have been so easy to believe that which all reason refuseth, that Christ sitteth at the board in their sight, and is enclosed invisible under bread? Whereas therefore they in eating the bread without doubting, testified their consent, hereby appeareth that they took Christ's words in the same sense that we do, because they remembered that which ought not to seem strange in mysteries, that the name of the thing signified is transferred to the sign. Therefore it was to the disciples, as it is to us, a certain and clear comfort, entangled with no riddle. Neither is there any other cause why some should departed from our exposition, but because the enchantment of the devil hath blinded them, namely that they should feign darkness to themselves, where the exposition of an apt figure offereth itself. Moreover if we precisely stand upon the words, Christ should wrongfully have spoken in one place severally an other thing concerning the bread than he speaketh of the cup. He calleth the bread his body, he calleth the wine his blood: either it shallbe a confused vain repetition, or it shallbe such a partition as shall divide the body from the blood. Yea it shall as truly be said of the cup, This is my body, as of the bread itself, and it may likewise interchangeably be said, that the bread is the blood. If they answer that we must consider to what end or use the signs were ordained: I grant it in deed: but in the mean time they shall not unwind themselves, but that their error must draw this absurdity with it, that the bread is the blood, and the wine is the body. Now I wot not what this meaneth, when they grant the bread and the body to be divers things, yet to affirm that the one is spoken of the other properly and without any figure: as if a man should say that a garment is in deed a thing differing from a man, and yet that it is properly called a man. In the mean while as though their victory consisted in obstinaty & railing, they say that Christ is accused of lying, if an exposition be sought of the words. Now it shallbe easy for us to show to the readers how unjust wrong these catchers of syllables do to us, when they fill the simple with this opinion, that we withdraw credit from the words of Christ, which we have proved to be furiously perverted and confounded by them, but to be faithfully and rightly expounded by us.  
But the slander of this lie can not be utterly purged, till an other crime be wiped away. For they spread abroad, that we be so addicted to natural reason, that we give no more to the power of God, than the order of nature suffereth, and common sense teacheth. From so malicious slanders I appelle to the very doctrine itself which I have declared: which doth clearly enough show, that I do not measure this mystery by the proportion of man's reason, nor do make it subject to the laws of nature. I beseech you, have we learned out of natural philosophy, that Christ doth so from heaven feed our souls and bodies with his flesh, as our bodies are nourished with bread and wine? Whence cometh this power to flesh, that it may give life? All men will say that it is not done naturally. It will no more please man's reason, that the flesh of Christ reacheth to us, that it may be food unto us. Finally whosoever hath tasted of our doctrine, shallbe ravished into admiration of the secret power of God. But these good men that be so zealous of it, forge to themselves a miracle, which being taken away, God himself vanisheth with his power. I desire to have the readers once again warned, that they diligently weigh what our doctrine bringeth, whether it hang upon common sense, or with the wings of Faith, surmounting the world, climbeth up beyond it into the heavens. We say that Christ as well with the outward sign as with his Spirit, descendeth to us that he may truly quicken our souls with the substance of his flesh & of his blood. In these few words he that perceiveth not to be contained many miracles, is more than senseless: forasmuch as there is nothing more beside nature, than that souls should borrow spiritual and heavenly life, of the flesh which took her beginning of the earth, and which was subject to death. Nothing is more incredible, than that things distant and asunder by the whole space of heaven and earth, should in so great distance of places not only be conjoined, but also united, that souls may receive food of the flesh of Christ. Therefore let wayward men cease to procure hatred to us by a filthy slander, as though we did enviously restrain any thing of the immeasurable power of God. For they do either to foolishly err or to maliciously lie. For it is not here in question what God could, 
Heb. iiii. xv.  but what he would. We affirm that to be done which pleased him. But it pleased him, that Christ should be made like to his brethren in all things, except sin. What manner of thing is our flesh? Is it not such as consisteth of the certain measure of it, as is contained in place, as is touched, as is seen? And why (say they) may not God make, that one self same flesh may occupy many and divers places, may be contained in no place, may be without measure & form? Thou mad man, why requirest thou of the power of God, to make flesh at one self time to be and not to be flesh? Like as if thou shouldest instantly require him to make at one self time the light to be both light & darkness. But he willeth light to be light, darkness to be darkness, flesh to be flesh. He shall in deed when it pleaseth him, turn darkness into light, and light into darkness: but when thou requirest that light and darkness may not differ, what dost thou else but pervert the order of the wisdom of God? Therefore flesh must be flesh: and Spirit, Spirit: every thing in such law and condition as God hath created it. But such is the condition of flesh, that it must be in one yea and that a certain place, and consist of her measure and other form. 
Epi. ad darda.  With this condition Christ took flesh upon him, to which (as Augustine witnesseth) he hath given in deed uncorruption and glory, but he hath not taken from it nature and truth.  
They answer, that they have the word, whereby the will of God is made plain: namely if it be granted them to banish out of the church the gift of exposition, which may bring light to the word. I grant that they have the word: but such as in old time the Anthropomorphites had, when they made God having a body: such as Martion and the Manichees had, when they feigned the body of Christ to be either heavenly or fantastical. 
i Cor. xv. xlvii.  For they alleged for testimonies, The first Adam was of the earth, earthly: the second Adam is of heaven, heavenvly. Again, Christ abaced himself, taking upon him the form of a servant, and was found in likeness as a man. 
Phi. two. seven  But the gross eaters think that there is no power of God, unless with the monster forged in their brains the whole order of nature be overthrown: which is rather to limit God, when we covet with our feigned inventions to prove what he can do. For out of what word have they taken, that the body of Christ is visible in heaven, but lurketh invisible in earth under▪ innumerable little pieces of bred? They will say that necessity requireth this, that the body of Christ should be given in the Supper. verily because it pleased them to gather a fleshly eating out of the words of Christ: they being carried away with their own foreiugement, were driven to necessity to coin this subtlety, which the whole Scripture crieth out against. But that any thing is by us diminished of the power of God, is so false, that by our doctrine the praise of it is very honourably set out. But forasmuch as they always accuse us, that we defraud God of his honour, when we refuse that which according to common sense is hard to be believed, although it have been promised by the mouth of Christ: I make again the same answer that I made even now, that in the mysteries of Faith we do not ask counsel of common sense, but with quiet willingness to learn, 
jam. i. xxi.  and with the Spirit of meekness which james commendeth, we receive the doctrine come from heaven. But in that when they perniciously err. I deny not that we follow a profitable moderation. They hearing the words of Christ, This is my body, imagine a miracle most far from his mind. But when out of this feigned invention arise fowl absurdities, because they have already with headlong hast put snares upon themselves, they plunge themselves into the bottomless depth of the almightiness of God, that by this mean they may quench the light of truth. Hereupon cometh that proud preciseness: We will not know how Christ lieth hid under the bred, holding ourselves contented with this saying of his, This is my body. But we, as we do in the whole Scripture, do with no less obedience than care, study to obtain a sound understanding of this place: neither do we with preposterous heat rashly and without choice catch hold of that which first thrusteth itself into our minds: but using diligent musing upon it, we embrace the meaning which the Spirit of God ministereth: and standing thereupon we do from aloft despise whatsoever earthly wisdom is set against it. Yea we hold our minds captive, that they may not be bold so much as with one little word to carp against it: and do humble them, that they may not dare to rise up against it. Hereupon sprung up the exposition of the words of Christ, which to be by the continual usage of the Scripture common to all Sacraments, all they that have ben though but meanly exercised therein, 
Luke. i. xxxiiii.  do know. Neither do we, after the example of the holy virgin, think it lawful for us, in a hard matter to inquire how it may be done.  
But because nothing shall more avail to confirm the Faith of the godly, than when they have learned that the doctrine which we have taught, is taken out of the word of God, and standeth upon the authority thereof: I will make this also evident with as great briefness as I can. The body of Christ, sins the time tha● it rose again, not Aristotle but the Holy ghost teacheth to be limited, and that it is comprehended in heaven until the last day. Neither am I ignorant that they boldly mock out those places that are alleged for this purpose. So oft as Christ saith that he will depart, 
joh. xiiii. xxii. &. xxviii.  leaving the world, they answer that that departing is nothing else but a changing of mortal state. But after this manner, Christ should not set the Holy ghost in his place to supply (as they call it) the want of his absence: forasmuch as he doth not succeed into his place, nor Christ himself doth descend again out of the heavenly glory to take upon him the state of mortal life. Truly the coming of the Holy ghost, and the ascending of Christ are things set as contrary: therefore it can not be that Christ should according to the flesh dwell with us after the same manner that he sendeth his Spirit. 
Mat. xxvi. xi.  Moreover he in plain words expresseth, that he will not be always with his disciples in the world. This saying also they think that they do gaily wipe away, as though Christ said that he will not always be poor and miserable or subject to the necessities of this frail life. But the circumstance of the place crieth plainly to the contrary, because there is not entreated of poverty and need or of the miserable state of earthly life, but of worship and honour. The anointing pleased not the disciples, because they thought it to be a superfluous and unprofitable cost, and near unto riotous excess, therefore they had rather that the price thereof which they thought to be il wasted, had been bestowed upon the poor. 
Trac. in john. l.  Christ answereth that he shall not always be present, that he may be worshipped with such honour. And none otherwise did Augustine expound it, whoes words be these which are nothing doubtful. When Christ said, Ye shall not always have me, he spoke of the presence of his body. For according to his majesty, according to his providence, according to his unspeakable and invisible grace, this was fulfilled which he said, Behold, I am with you even to the ending of the world. 
Matthew. xxviii. x●.  But according to the flesh which the word took unto him, according to this that he was borne of the Virgin, according to this that he was taken of the jews, that he was fastened to the tree, that he was taken down from the cross, that he was wrapped in linen clothes, that he was laid in the grave, that he was manifestly showed in the resurrection, this was fulfilled, Ye shall not alway have me with you. Why so? Because he was conversant according to the presence of his body forty? days with his disciples, and while they accompanied him in saying not in following, he ascended. He is not here: for he sitteth there at the right hand of the Father. And yet he is here: because he is not gone away in presence of majesty. Otherwise according to the presence of majesty we have Christ always: and according to the presence of the flesh it is rightly said, But me ye shall not always have. For according to the presence of the flesh, the church had him a few days: now she holdeth him by Faith, but seeth him not with eyes. Where (that I may note this also briefly) he maketh him present to us three ways, by majesty, providence, and unspeakable grace, under which I comprehend this marvelous communion of his body and blood: if so that we understand it to be done by the power of the Holy ghost, not by that feigned enclosing of his body under the element. For our Lord hath testified, that he hath flesh and bones which may be felt and seen. And to Go● away and Ascend do not signify to make a show of one ascending and going away, 
Lib. de fide & symb. cap. vi.  but to do in deed that which the words sound. Shall we then (will some man say) assign to Christ some certain coast of heaven? But I answer with Augustine, that this is a most curious and superfluous question, if so that yet we believe that he is in heaven.  
But what doth the name of ascending so oft repeated: doth it not signify a removing from one place to an other? They deny it: because after their opinion, by height is only signified majesty of Empire. But what meaneth the very manner of ascending▪ was he not, in sight of his disciples looking on, 
Acts. i. i● Mark. xvi nineteen. Lu. xxiiii. li.  lifted up on high? Do not the Evangelists plainly declare, that he was taken up into the heavens? These witty Sophisters do answer, that with a cloud set between him and them, he was conveyed out of their sight, that the faithful might learn that from thence fourth he should not be visible in the world. As though, to make credit of his invisible presence, he ought not rather to vanish away in a moment: or as though the cloud ought not rather to compass him before that he stirred his foot. But when he is carried up on high into the air, and with a cloud cast underneath him, teacheth that he is no more to be sought in earth: we safely gather, that now he hath his dwelling place in the heavens: 
Phi. iii. ●.  as Paul also affirmeth, and from thence biddeth us to look for him. After this manner the Angels warned the disciples, that they in vain gazed up into heaven: because jesus which is taken up into heaven, shall so come as they have seen him go up. Here also the adversaries of sound doctrine start away with a pleasant shift as they think, saying that he shall then come visible, which never went out of the earth but that he abideth invisible with them that be his. As though the Angels did there signify a double presence, and do not simply make the disciples witnesses of his going up seeing it with their eyes, that no doubting might remain: even as if they had said: he in your sights beholding it, being taken up into heaven, hath claimed to himself the heavenly Empire: it remaineth that ye patiently abide in expectation, till he come again the judge of the world: because he is now entered into heaven, not that he may alone possess it, but that he may gather together with him you and all the godly.  
But forasmuch as the defenders of this bastard doctrine are not ashamed to garnish it with the consenting voices of the old writers and specially of Augustine: I will in few words declare how perversely they go about it. For whereas their testimonies have been gathered together of learned and godly men, I will not do a thing already done: let him that will, seek them out of their works. I will not heap together, neither out of Augustine himself, all that might make to the purpose: but will be content to show by a few that he is without controversy whole on our side. As for this that our adversaries, to writhe him from us, 
Ad Boni fac. Epi. xxv.  do allege that it is commonly red in his books, that the flesh and blood of Christ is distributed in the Supper, namely the Sacrifice once offered in the cross: it is but trifling: sith he also calleth it either thanksgiving, or the Sacrament of the body. But in what sense he useth the words of flesh and blood, we need not to seek with long compassing about: forasmuch as he declareth himself, saying that Sacraments take their names of the likeness of the things which they signify: and that therefore after a certain manner the Sacrament of the body is the body. 
Contra. Adama. Manich. Lib▪ xii.  Wherewith accordeth an other place which is well enough known: The Lord sticked not to say, This is my body, when he gave the sign of it. Again they object, that Augustine writeth expressly, that the body of Christ falleth to the ground, and entereth into the mouth: even in the same sense, that he affirmeth it to be consumed, because he joineth them both together. Neither doth that make to the contrary, which he saith, that when the mystery is ended the bread is consumed: 
Lib. iii. de trini. cap. x.  because he had a little before said: sith these things are known to men, forasmuch as they are done by men, they may have honour as things: but as marvelous things, they may not. And to no other end tendeth that which our adversaries do to unadvisedly draw to themselves: that Christ did (after a certain manner) bear himself in his own hands, when he reached the mystical bred to the disciples. For by interlacing this adverb of likeness (after a certain manner) he sufficiently declareth, that he was not truly nor really enclosed under the b●ed. 
In Psal. xxxiii.  And no marvel: sith in an other place he plainly affirmeth that bodies, if spaces of places be taken from them, shallbe no where: and because they shallbe nowhere, they shall not be at al. It is a hungry cavillation, to say that in that place is not entreated of the Supper, in which God uttereth special power: because the question was moved concerning the flesh of Christ, and the holy man of set purpose answering saith: 
●pis●. a●. Dar●an.  Christ gave immortality to his flesh, but took not nature from it. After this form it is not to be thought that he is each where spread abroad: for we must beware that we do not so affirm the Godhead of the man, that we take away the truth of the body. And it followeth not, that that which is in God must be each where as God is. There is a reason by and by added: for one person is God and man, and both are one Christ: each where, by this that he is God: in heaven, by this that he is man. What a negligence had it been, not to except the mystery of the Supper being a thing so earnest and weighty, if there had been in it any thing against the doctrine which he entreated of. And yet if a man do heedfully read that which followeth within a little after, he shall find that under that general doctrine, the Supper is also comprehended, that Christ the only begotten Son of God, and the same the son of man, is each where whole present as God: that he is in the temple of God (that is in the church) God as it were there dwelling, and in some certain place of heaven by reason of the measure of his true body. We see how, to the uniting of Christ with the church, he doth not draw his body out of heaven: which surely he would have done, if the body of Christ were not truly meat to us unless it were enclosed under bred. In an other place defining how the faithful do now possess Christ, 
Tract. l. in. joha.  Thou hast him (saith he) by the sign of the cross, by the Sacrament of Baptism, by the meat and drink of the altar. How rightly he reckoneth a superstitious usage among the Signs of the presence of Christ, I do not now dispute: but he that compareth the presence of the flesh to the sign of the cross, sufficiently showeth that he feigneth not a two bodied Christ, that the same he may lurk hidden under the bred, 
Mat. xxvi. xi.  which sitteth visible in heaven. If this need plainer declaration, it is by and by after added in the same place, that according to the presence of majesty, we always have Christ: that according to the presence of the flesh, 
Matthew. xxviii. xx.  it is rightly said, Me ye shall not alway have. They answer, that this is also added, that according to an unspeakable and invisible grace, it is fulfilled which is said of him, I am with you, even unto the ending of the world▪ But that is nothing for their advantage: because this is at length restrained to his majesty, which is ever in comparison set against the body, and his flesh by express name is made different from his grace and power. As in an other place the same comparison of contraries is red in him, that Christ by bodily presence left the disciples, that by spiritual presence he may be still with them: where it is plain that the substance of the flesh is distinguished from the power of the Spirit, which conjoineth us with Christ, though we be otherwise far severed by distance of places. The same manner of speaking he oftentimes useth, as when he saith: He is to come again to the quick and the dead with bodily presence, according to the rule of Faith and sound doctrine. For with spiritual presence he was also to come to them, and to abide with the whole church in the world until the ending of the world. Therefore this speech is directed to the believers, whom he had already begun to save with bodily presence, and whom he was to leave with bodily absence: that he might with his Father save them with spiritual presence. To take bodily for visible is but trifling: sith he setteth also the body in comparison against the divine power: and adding (to save with the Father) he clearly expresseth that he doth pour abroad his grace from heaven to us by his Spirit.  
And sith they put so much confidence in this lurking hole of invisible presence, go to, let us see how well they hide themselves in it. first they shall not bring fourth one syllable out of the Scriptures, whereby they may prove that Christ is invisible: but they take that for confessed which no man that hath his sound wit will grant them, that the body of Christ can not otherwise be given in the Supper but being covered with the visor of bred. And this is the very point about which they strive with us, so far is it of from having the place of a principle. And when they so babble, they are compelled to make a double body of Christ: because after their opinion, it is in itself visible in heaven, but invisible in the Supper after a special manner of dispensation. But how trimly this agreeth, it is easy to judge both by other places of Scripture, and by the witness of Peter. 
Act. iii. xxi  Peter saith that Christ must be holden or contained in heaven, till he come again. These men teach that he is every where, but without form. They take exception and say that it is unjust dealing, to make the nature of a glorified body subject to the laws of common nature. But this answer draweth with it that doting error of servettus, (which is worthily to be abhorred of all the godly) that the body was swallowed up of the Godhead. I do not say that they think so. But if this be reckoned among the qualities of a glorified body, to fill all things after an invisible manner, it is evident that the bodily substance is destroyed, and that there is left no difference of the godhead and the nature of man. Again if the body of Christ be so of many fashions and diverse, that it is seen in one place, & is invisible in an other: where is the very nature of a body which consists of his measured proportions? and where is the unity? Much more rightly doth Tertullian say, which affirmeth that the body of Christ was a true and natural body, because in the mystery of the Supper the figure of it is set before us for a pledge and assurance of the spiritual life. 
Luk. xxiiii xxxix.  And verily Christ said of his glorified body, see and feel, for a Spirit hath not flesh and bones. Lo by Christ's own mouth the truth of his flesh is proved, because it can be felt and seen. Take away these things, than it shall cease to be flesh. They still flee to their den of dispensation which they have framed to themselves. But it is our part so to embrace that which Christ absolutely pronounceth, that that which he meaneth to affirm may be of force with us without exception. He proveth himself to be no ghost, because he is visible in his flesh. Let that be taken away which he claimeth as proper to the nature of his body: must they not then be feign to coin a new definition of a body? 
Ph. iii. xxi  Now whether soever they turn themselves about, their feigned dispensation hath no place in that place of Paul where he saith, that we look for a Saviour from heaven, which shall fashion our base body like to his glorious body. For we may not hope for a like fashioning in those qualities which they feign to Christ, that every one should have an invisible and unmeasurable body. Neither shall there be found any man so dull witted whom they may make to believe so great an absurdity. Let them not therefore ascribe this gift to Christ's glorified body, to be at ones in many places, and to be contained in no space. Finally let them either openly deny the resurrection of the flesh, or let them grant that Christ being clothed with heavenly glory, did not put of his flesh, who shall make us in our flesh fellows and partners of the same glory, when we shall have the resurrection common with him. For, what doth the Scripture teach more plainly, than that as Christ did put on our true flesh when he was borne of the Virgin, and suffered in our true flesh when he satisfied for us: so he received again also the same true flesh in rising again, and carried it up to heaven. For this is to us the hope of our resurrection and ascending into heaven, that Christ is risen again and ascended: and (as Tertullian saith) he carried the earnest of our resurrection into the heavens with him. Now how weak and frail should that hope be, unless this ourself flesh had been raised up with Christ and entered into the kingdom of heaven? But this is the proper truth of a body, to be contained in space, to consist of his measured proportions, to have his form. Therefore away with this foolish devise, which doth fasten both the minds of men and Christ to the bred. For to what purpose serveth the secret presence under bred, but that they which covet to have Christ joined with them, 
john. xx. xxvii.  may rest in that sign? But the Lord himself willed us to withdraw not only our eyes but all our senses from the earth, forbidding himself to be touched of the women until he had gone up to his Father. When he seeth Marie with godly zeal of reverence to make haste to kiss his feet, there is no cause why he should disallow and forbid this touching till he have been taken up into heaven, but because he will be sought no where else. 
Ac. seven. lvi  Whereas they object that he was afterward seen of Stephen, the solution is easy. For neither was it therefore necessary that Christ should change place, which could give to the eyes of his servant such sharpness of sight as might pierce through the heavens. The same also is to be said of Paul. Whereas they object that Christ came out of the Sepulchre being shut: 
Act. ix iiii. Matthew. xxviii. vi. Ioh xx. nineteen Mat. xiiii. xxv.  and entered in among the disciples, the doors being shut: that maketh never a whit more for maintenance of their error. For as the water like a fast pavement made a way to Christ walking upon the lake: so it is no marvel, if at his coming the hardness of the stone yielded itself. Howbeit it is more provable, that by his commandment the stone was removed, and by and by after passage given him returned into his place. And to enter, the doors being shut, is not as much in effect as to pierce through the whole substance, but by divine power to open an entry for himself, that he suddenly stood among the disciples, verily after a marvelous manner, when the doors were fast locked. 
Lu. xxiiii. xxxi.  That which they allege out of Luke, that Christ suddenly vanished away from the eyes of the disciples with whom he went to Emaus, profiteth them nothing, & maketh for us. For, that he might take away the sight of himself from them, he was not made invisible, 
Lu. xxiiii. xvi.  but only went out of sight. As when he went in journey together with them (as the same Luke witnesseth) he did not put on a new face, that he might not be known, but held their eyes. But these fellows do not only transform Christ, that he may be conversant in earth, but in diverse places they make him diverse and unlike himself. Finally in so trifling they do, not by one word in deed, but by a circumstance, make of the flesh of Christ a Spirit: and not contented therewith, they put upon it altogether contrary qualities. Whereupon of necessity followeth that it is double.  
Now although we grant them that which they prate of the invisible presence, the unmesurablenesse shall not be yet proved, without which they shall in vain attempt to enclose Christ under bred. Unless the body of Christ may be every where at ones, without any compass of place, it shall not be likely that he lieth hidden under bred in the Supper. By which necessity they brought in the monstrous being everywhere. But it is showed by strong and plain witnesses of Scripture, that it was limited about by the measure of the body of a man: and then that by his ascending he hath made it plain that he is not in all places, but that when he passeth into one place, he leaveth the other that he was in before. Neither is the promise which they allege, to be drawn to the body. I am with you even to the ending of the world. 
Mathe. xxviii. xx.  First the continual conjoining can not stand, unless Christ dwell in us corporally without the use of the Supper. Therefore there is no just cause why they should so sharply brawl about the words of Christ, that they may in the Supper enclose Christ under bred. Again the text itself proveth, that Christ speaketh nothing less than of his flesh, but promiseth to his disciples invincible help, whereby he may defend and sustain them against all the assaults of Satan and the world. For when he enjoined them a hard charge: lest they should doubt to take it in hand, or should fearfully execute it, he strengtheneth them with affiance of his presence: as if he had said, that his succour shall not fail them, which shallbe impossible to be overcome. Unless they listed to confound all things, ought they not to have made distinction of the manner of presence. And verily some had rather with great shame to utter their ignorance, than to yield never so little of their error. I speak not of the Papists: whoes doctrine is more tolerable, or at the least more shamefast. But contentiousness so carrieth some away, that they say that by reason of the natures united in Christ, wheresoever the Godhead of Christ is, there is also his flesh, which can not be severed from his Godhead. As though that same uniting have compounded of those two natures I wot not what mean thing which was neither God nor man. So in deed did Eutyches, and after him servettus. But it is plainly gathered out of the Scripture, that the only one person of Christ doth so consist of two natures, that either of them hath still her own property remaining safe. And that Eutyches was rightfully condemned, they will be ashamed to deny: it is marvel that they mark not the cause of his condemning, that taking away the difference between the natures, enforcing the unity of person, he made of God man, and of man God. What madness therefore is it, rather to mingle heaven and earth together, than not to draw the body of Christ out of the heavenly Sancturarie? For whereas they bring for themselves these testimonies, 
joh. iii xiii, joh. i. xviii.  None is gone up to heaven but he that is come down the Son of man which is in heaven, Again, The son which is in the bosom of the Father, he shall declare them: it is a point of like senseless dullness, to despise the communicating of properties which was in old time not without cause invented of the holy Fathers. Truly, 
i Cori. two. viii.  when the Lord of glory is said to be crucified, Paul doth not mean that he suffered any thing in his godhead: but because the same Christ which being an abject and despised in the flesh did suffer, was both God and Lord of glory. After this manner also the Son of man was in heaven: because the self same Christ, which according to the flesh did dwell the Son of man in earth, was God in heaven. In which sort he is said to have descended from the said place according to his Godhead: not that the Godhead did forsake heaven, to hide itself in the prison of the body: but because, although it filled all things, yet in the very manhood of Christ it dwelled corporally, that is to say naturally and after a certain unspeakable manner. It is a common distinction in schools, which I am not ashamed to rehearse: that although whole Christ be every where, yet not the whole that is in him is every where. And I would to God the Schoolmen themselves had well weighed the pith of this saying: for so should the unsavoury invention of the fleshly presence of Christ have been met withal. Therefore our mediator, sith he is whole everywhere, is always at hand with his, and in the Supper after a special manner giveth himself present: but yet so, that whole he is present, not the whole that he is: because, as it is said, in his flesh he is contained in heaven till he appear to judgement.  
But they are far deceived, which conceive no presence of the flesh of Christ in the Supper, unless it be made present in bread. For so they leave nothing to the secret working of the Spirit, which uniteth Christ himself unto us. They think not Christ present, unless he come down to us. As though if he did lift us up to him, we should not aswell enjoy his presence. Therefore the question is only of the manner: because they place Christ in the bread, but we think it not lawful for us to pluck him out of heaven. Let the reader's judge whether is the righter. Only let this cavillation be driven away, that Christ is taken away from his Supper, unless he be hidden under the cover of bread. For sith this mystery is heavenly, it is no need to draw Christ into the earth, that he may be joined to us.  
Now if any man do ask me of the manner, I will not be ashamed to confess, that it is a higher secret than that it can be either comprehended with my wit, or uttered with my words: and, to speak it more plainly, I rather feel it, than I can understand it. Therefore I do herein without controversy embrace the truth of God, in which I may safely rest. He pronounceth that his flesh is the meat of my soul, and his blood is the drink. With such food I offer my soul to him to be fed. In his holy Supper he commandeth me under the signs of bread and wine to take, eat, and drink his body and blood. I nothing doubt that both he doth truly deliver them, and I do receive them. Only I refuse the absurdities, which appear to be either unworthy of the heavenly majesty of Christ, or disagreeing from the truth of his nature of manhood: forasmuch as they must also fight with the word of God, which also teacheth that Christ was so taken up into the glory of the heavenly kingdom that it lifteth him up above all estate of the world, 
Lu. xxiiii xxvi.  and no less diligently setteth forth in his nature of man, those things that are properly belonging to his true manhood. Neither ought this to seem incredible, or not consonant to reason: because as the whole kingdom of Christ is spiritual, so whatsoever he doth with his church, ought not to be reduced to the reason of this world. Or, that I may use the words of Augustine, this mystery, as other are, is done by men, 
Iren. lib. iiii. cap. xxiiii.  but from God: in earth, but from heaven. Such (I say) is the presence of the body, as the nature of the Sacrament requireth: which we say here to excel with so great force, and so great effectualness, that it not only bringeth to our minds undoubted trust of eternal life, but also assureth us of the immortality of our flesh. For it is now quickened of his immortal flesh, and after a certain manner communicateth of his immortality. They which are carried above this with their excessive speeches, do nothing but with such entanglementes darken the simple and plain truth. If any be not yet satisfied, I would have him here a while to consider with me, that we now speak of a Sacrament, all the parts whereof aught to be referred to Faith. But we do no less daintily and plentifully feed Faith with this partaking of the body which we have declared, than they that pluck Christ himself out of heaven. In the mean time I plainly confess, that I refuse that mixture of the flesh of Christ with our soul, or the pouring out of it such as they teach: because it sufficeth us, that Christ doth out of the substance of his flesh breath life into our souls, yea doth power into us his own life, although the very flesh of Christ doth not enter into us. Moreover it is no doubt that the proportion of Faith, whereby Paul willeth us to examine all exposition of Scripture, 
Rom. xii. iii.  doth in this behalf very well agree with me. As for them that speak against so evident a truth, let them look after what rule of faith they fashion themselves. He that doth not confess that jesus Christ is come in the flesh, 
two. john. seven.  is not of God. These men, although they cloak it, or mark it not, do spoil him of his flesh.  
Of communicating is to be likewise thought, which they acknowledge none, unless they devour the flesh of Christ under bread. But there is no small wrong done to the Holy ghost, unless we believe that it is brought to pass by his incomprehensible power, that we communicate with the flesh and blood of Christ. Yea if the force of the mystery, such as it is taught of us, and as it was known to the old church from four hundred years ago, were weighed according to the worthiness of it, there was enough and more whereupon we might be satisfied: the gate had been shut against many fowl errors, out of which have been kindled many horrible dissensions wherewith both in old time and in our age the church hath been miserably vexed, while curious men do enforce an excessive manner of presence, which the Scripture never showeth. And they turmoil about a thing fond and rashly conceived, as if he enclosing of Christ under bread were (as the proverb is) the prow and poop of godliness. It principally behoved to know, how the body of Christ, as it was once delivered for us, is made ours: how we are made partakers of his blood that was shed: because this is to possess whole Christ crucified, that we may enjoy all his good things. Now these things, in which was so great importance, being omitted yea neglected and in a manner buried, this only crabbed question pleaseth them, how the body of Christ lieth hid under bread or under the form of bread. They falsely spread abroad that whatsoever we teach concerning spiritual eating, is contrary to the true and eating. as they call it: because we have respect to nothing but to the manner, which among them is carnal, while they enclose Christ in bread: but to us it is spiritual, because the secret power of the Spirit is the bond of our conjoining with Christ. No truer is that other objection, that we touch only the fruit or effect which the faithful take of the eating of the flesh of Christ. For we have said before, that Christ himself is the substance of the Supper: and that thereupon followeth the effect, that by the sacrifice of his death we are cleansed from sins, by his blood we are washed, by his resurrection we are raised up into hope of the heavenly life. But the foolish imagination, whereof Lombarde was the author, hath perverted their minds, while they think that the eating of the flesh of Christ is the Sacrament. For thus saith he: The Sacrament and not the thing are the forms of bread and wine: 
Lib. 4. D●t. ●.  the sacrament and the thing, are the flesh and blood of Christ: the thing and not the sacrament, is his mystical flesh. Again within a little after. The thing signified and contained, is the proper flesh of Christ: the thing signified and not contained is his mystical body. Whereas he maketh difference between the flesh of Christ, and the effectual power of nourishing, wherewith it is endued, I agree: but whereas he feigneth it to be a sacrament, yea and contained under bread, it is an error not to be suffered. Hereupon hath grown the false exposition of sacramental eating, because they have thought that wicked men also and evil doers do eat the flesh of Christ, how much soever they be strangers from him. But the flesh of Christ itself in the mystery of the Supper is no less a spiritual thing than eternal salvation. Whereupon we gather, that whosoever be void of the Spirit of Christ, can no more eat the flesh, of Christ than they can drink wine wherewith is joined no taste. Truly Christ is to heinously torn in sunder, when that dead body and which hath no lively strength, is given forth in common to unbelievers: and his express words are directly against it, Whosoever eateth my flesh and drinketh my blood, 
john. vi. lvi.  abideth in me, and I in him. They answer that in that place is not entreated of the sacramental eating: which I grant, so that they will not now and then stumble against the same stone, in saying that the flesh itself is eaten without fruit. But I would know of them, how long they hold it when they have eaten it. Here, in my judgement, they shall have no way to get out. But they object, that nothing can be withdrawn or fail of the promises of God by the unthankfulness of men. I grant in deed, and I say that the force of the mystery remaineth whole, howsoever wicked men do, as much as in them lieth, endeavour to make it void. Yet it is one thing to be offered, and an other thing to be received. Christ reacheth this spiritual meat and offereth this spiritual drink to all men: some do greedily eat of it, some do lothingly refuse it: shall these men's refusing make the meat and the drink to lose their nature? They will say that their opinion is helped by this similitude, namely that the flesh of Christ, though it be unsavoury, is nevertheless his flesh. But I deny that it can be eaten without the taste of faith: or (if we list rather to speak as Augustine doth) I say that men bear away no more of this sacrament, than they gather with the vessel of faith. So nothing is abated from the Sacrament, yea the truth and effectualness thereof remaineth unminished, although the wicked depart empty from the outward partaking of it. If they again object that this word, this is my body, is diminished, if the wicked receive corruptible bread and nothing else: we have a solution ready, that God will not be acknown true in the receiving itself, but in the steadfastness of his own goodness, when he is ready to give, yea liberally offereth to the unworthy that which they refuse. And this is the fullness of the Sacrament, which the whole world can not break, that the flesh and blood of Christ is no less given to the unworthy than to the chosen faithful ones of God: but therewithal it is true, that as water lighting upon a hard stone, falleth away, because there is no entry open into the stone: so the wicked do with their hardness drive back the grace of God that it can not pierce into them. Moreover, that Christ should be received without faith, is no more agreeing with reason, than seed to bud in the fire. Whereas they ask, how Christ is come to damnation to some, unless they receive him unworthily, it is a very cold question: forasmuch as we no where read, that men do procure death to themselves by unworthily receiving Christ, but rather by refusing him. Neither doth Christ's parable help them, where he saith that seed groweth up among thorns, 
Mat. xiii. seven  and afterward, being choked is marred: because he there entreateth, of what value the faith is which endureth but for a time, which they do not think to be necessary to the eating of Christ's flesh and drinking of his blood, that in this behalf do make judas equally fellow with Peter. But rather by the same parable their error is confuted, where Christ saith that some seed falleth in the high way, other some upon stones, & neither of them taketh root. Whereupon followeth that to the unbelievers their own hardness is a let the Christ attaineth not to them. Whosoever desireth to have our salvation helped by this mystery, shall find nothing fit, than that the faithful being led to the very fountain, should draw life out of the Son of God. But the dignity of it is honourably enough set out, when we keep in mind that it is a help whereby we be graffed into the body of Christ, or being graffed do more and more grow together, till he do fully make himself one with us in the heavenly life. They object that Paul ought not to have made them guilty of the body and blood of Christ, unless they were partakers of them. 
i Cor. xi. xxix.  But I answer that they are not therefore condemned, because they have eaten them, but only because they have profaned the mystery, in treading under feet the pledge of the holy conjoining with God, which they ought reverently to receive.  
Now because Augustine among the old writers chief hath affirmed that article of doctrine, that nothing is abated from the Sacraments, nor the grace which they figure is made void by the infidelity or noughtiness of men: it shallbe profitable to prove clearly by his own words. how unfitly & perversely they do draw that to this present cause, which cast the body of Christ to dogs to eat. The sacramental eating, after their opinion, is whereby the wicked receive the body & blood of Christ without the power of the Spirit, or any effect of grace. Augustine contrariwise weighing wisely those words, 
Homil. in johan. xxvi. joh. vi.l.  He that eateth my flesh, & drinketh my blood, shall not die for ever, saith: Namely the power of the sacrament, not only the visible sacrament: & verily within, not without: he that eateth it with heart, not he that presseth it with tooth. Whereupon at length he concludeth that the sacrament of this thing, that is to say, of the unity of the body & blood of Christ, is set before men in the Supper of the Lord, to some unto life, to some unto destruction: but the thing itself whereof it is a sacrament, to all men unto life, to none unto destruction, whosoever be partaker of it. That none should here cavil, that the thing is called not the body, but the grace of the Spirit which may be severed from the body, the contrary comparison between these two words of addition Visible & Invisible driveth away all these mists: for under the first of them can not be comprehended the body of Christ. Whereupon followeth that the unbelievers do communicate only of the visible sign. And that all doubting may be better taken away, after that he had said that this bread requireth the hunger of the inward man, he addeth: Moses & Aaron and Phinees, & many other that did eat Manna, 
Exod. xvi xiiii.  pleased God. Why so? because the spiritual meat they spiritually understood, spiritually hungered, spiritually tasted, that they might be spiritually filled. For we also at this day have received spiritual meat: but the Sacrament is one thing, and the power of the sacrament is an other. A little after: And by this he that abideth not in Christ, and in whom Christ abideth not, without doubt neither eateth spiritually his flesh, nor drinketh his blood, though carnally and visibly he presseth with teeth the sign of the body and blood. We hear again that the visible sign is set in comparison as contrary to spiritual eating. Whereby the error is confuted, that the body of Christ invisible is in deed eaten sacramentally, though not spiritually. We hear also that nothing is granted to profane & unclean men beside the visible receiving of the sign. 
Homil. in Ioh●. lix.  Hereupon cometh his famous saying, that the other disciples did eat the bread the Lord, but judas did eat the bread of the Lord: wherein he plainly excludeth the unbelievers from the partaking of the body & blood. Neither tendeth it to any other end which he saith in an other place: 
Homil. lxii. i Cor. xi. seven. Lib v de bapt contra 〈◊〉 i. Cor. xi. xxix.  What meruailest thou, if to judas was given the bread of Christ, by which he might be made bond to the devil: when thou seest on the contrary side that to Paul was given the angel of the devil, by whom he might be made perfect in Christ? He saith verily in an other place, that the bread of the Supper was the body of Christ to them to whom Paul said, He that eateth unworthily, eateth and drinketh judgment to himself: and that they have not therefore nothing, because they have received noughtily. But in what sense, he declareth more fully in an other place. For (taking in hand purposely to define how the wicked & evil doers, which profess the christian faith with mouth but with deeds do deny it, do eat the body of Christ, and that against the opinion of some which thought that they did not eat in sacrament only but in very deed.) But neither (saith he) ought it to be said that they eat the body of Christ, because they are not to be reckoned among the membres of Christ. For (to speak nothing of the rest) they can not together be the members of Christ, and the membres of a harlot. 
john. vi. xxiii. Lib. de ●● 〈◊〉 xxi capi. xxv.  Finally where himself saith. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him, he showeth what it is not sacramentally but in very deed to eat the body of Christ. For this is to abide in Christ, that Christ may abide in him. For he so said this, as though he had said, he that abideth not in me, and in whom I abide not, let him not say or think that he doth eat my body, or drink my blood. Let the readers weigh the things set as contraries in the comparison to eat. Sacramentally, and in Very deed: and there shall remain no doubt. He confirmeth the same, no less plainly in these words: Prepare not your jaws, but your heart: hereupon is this Supper commended. Lo we believe in Christ, when we receive by faith: in receiving we know what to think. We receive a little and are fatted in heart. Therefore not that which is seen, but that which is believed, doth feed. Here also that which the wicked receive, he restraineth to the visible sign: and teacheth that Christ is none otherwise received than by Faith. So also in an other place, pronouncing expressly that the good and the evil do communicate together in the signs, 
Con 〈◊〉 lib xiii. capi xvi. Serm. de 〈◊〉 Apost.  he excludeth the evil from the true eating of the flesh of Christ. For if they received the thing itself, he would not utterly have left that unspoken which was more fit for his matter. Also in an other place, entreating of the eating and the fruit thereof, he concludeth thus. Then shall the body and blood of Christ be life to every man, if that which in the Sacrament is visibly received, be in the truth itself spiritually eaten, spiritually drunk. Therefore whoso make unbelievers partakers of the flesh and blood of Christ, that they may agree with Augustine, let them show us the visible body of Christ: forasmuch as, by his judgement, the whole truth is spiritual. And it is certainly gathered out of his words, that the Sacramental eating, when unbelief closeth up the entry to truth, is as much in effect as visible or outward eating. If the body of Christ might be eaten truly and yet not spiritually, what should that mean which he saith in an other place? 
In psal. x●●iii.  Ye shall not eat this body which ye see, & drink the blood which they shall shed that shall crucify me. I have commended a certain sacrament unto you, being spiritually understanded it shall quicken you. verily he would not deny but that the same body which Christ offered for sacrifice, is delivered in the Supper: but he did set out the manner of eating: namely that being received into heavenly glory, by the secret power of the Spirit it breatheth life into us. I grant in deed that there is oftentimes found in him this manner of speaking, 
Homil in johan. xxvii.  that the body of Christ is eaten of the unbelievers: but he expoundeth himself, adding, In Sacrament. And in an other place he describeth spiritual eating, in which out biringes consume not grace. And lest mine adversaries should say, that I fight with them with a heap of places, I would know of them how they can unwind themselves from one saying of his, where he saith that Sacraments do work in the only elect that which they figure. Truly they dare not deny but that the bred in the Supper figureth the body of Christ. Whereupon followeth that the reprobate are debarred from the partaking of it. That cyril also thought none otherwise, 
In. vi. johan cap. xvii.  these words do declare. As if a man upon molten wax do pour other wax, he wholly tempereth the one wax with the other: so is it necessary, if any man receive the flesh and blood of the Lord, that he be joined with him, that Christ may be found in him and he in Christ. By these words I think it is evident, that they are bereaved of the true and real eating, that do but sacramentally eat the body of Christ, which can not be severed from his power: and that therefore faileth not the faith of the promises of god, which cesseth not to rain from heaven, although the stones and rocks conceive not the liquor of the rain.  
This knowledge shall also easily draw us away from the carnal worshipping, which some have with perverse rashness erected in the Sacrament: because they made account with themselves in this manner: If it be the body, than both the soul and the godhead are together with the body, which now can not be severed: therefore Christ is there to be worshipped. First if their accompanying which they pretend be denied them, what will they do? For how much soever they cry out upon an absurdity, if the body be severed from the soul and the godhead: yet what soundwitted and sober man can persuade himself that the body of Christ is Christ? They think themselves in deed gaily to prove it with their logical arguments. But sith Christ speaketh distinctly of his body and blood, but describeth not the manner of presence: how will they of a doubtful thing gather certainly that which they would? What then? If their consciences chance to be exercised with any more grievous feeling, shall not they by and by with their logical arguments be dissolved & melt? namely when they shall see themselves destitute of the certain word of God, upon which alone our souls do stand fast, when they are called to account, & without which they faint at every first moment: when they shall call to mind that the doctrine and examples of the Apostles are against them, and that themselves alone are to themselves the authors of it. To such motions shallbe added other not small prickings. What? Shall it be a matter of no importance, to worship God in this form, where nothing was prescribed unto us? When it concerned the true worship of God, ought they with so great lightness to have attempted that of which there is no where red any one word? But if they had, with such humbleness as they ought, holden all their thoughts under the word of God, they would truly have hearkened to that which he said, Take, eat, drink, and would have obeyed this commandment, wherein he biddeth the Sacrament to be received, not to be worshipped. But they which, as it is commanded of God, do receive it without worshipping, are assured that they do not serve from God's commandment: than which assuredness there is nothing better when we take any work in hand. They have the example of the Apostles, whom we read not to have fallen down flat & worshipped it, but even as they were sitting, to have received it & eaten it. 
Act. two. iiii  They have the use of the apostolic church, wherein Luke reporteth that the faithful did communicate not in worshipping but in breaking of bread. 
i Cor. xii.  They have the Apostles doctrine, wherewith Paul instructed the church of the Corynthians, professing that he had received of the Lord that which he delivered.  
And these things verily tend to this end, that the godly readers should weigh how perilous it is in so high matters to wander from the simple word of God to the dreams of our own brain. But those things that are above said, aught to deliver us from all doubt in this behalf. For, that godly souls may therein rightly take hold of Christ, they must needs be lifted up to heaven. If this be the office of a sacrament, to help the mind of man which otherwise is weak, that it may rise upward to reach the height of spiritual mysteries: then they which are holden down in the outward sign do stray from the right way of seeking Christ. What then? Shall we deny that it is a superstitious worshipping, when men do throw themselves down before bread, to worship Christ therein? Doubtless the Nicene Synod meant to meet with this mischief, when it forbade us to be humbly intentive to the signs set before us. 
Sursum corda.  And for none other cause was it in old time ordained, that before the consecration the people should with a loud voice be put in mind to have their hearts lifted upward. The Scripture itself also, beside that it diligently declareth unto us the ascension of Christ, 
Coloss. iii.ii.  whereby he conveyed away the presence of his body from our sight & conversation: to shake away from us all carnal thinking of him, so oft as it maketh mention of him, commandeth us to be in minds raised upward, & to seek him in heaven sitting at the right hand of the Father. According to this rule he was rather to be spiritually worshipped in heavenvly glory, than this so perilous a kind of worshipping to be devised, full of carnal and gross opinion of God. Wherefore they that have invented the worshipping of the sacrament, have not only dreamt it of themselves beside the Scripture, in which no mention of it can be showed (which yet should not have been overpassed if it had been acceptable to God.) But also all the scripture crying out against it, they have framed to themselves a God after the will of their own lust, leaving the living God. For what is idolatry, if this be not, to worship the gifts in stead of the giver of himself? Wherein they have doblely offended: For both the honour taken from God was conveyed to a creature: and he himself also dishonoured in the defiling and profaning of his benefit, when of his holy sacrament is made a cursed idol. But let us contrariwise, lest we fall into the same pit, thoroughly settle our ears, eyes, hearts, minds, and tongues in the holy doctrine of God. For that is the school of the Holy ghost, the best schoolmaster, in which such profit is attained that nothing need more to be gotten from any where else, but we willingly aught to be ignorant of whatsoever is not taught in it.  
But now (as superstition, when it hath ones passed the right bounds, maketh no end of sinning) they fell a great wai further. For they have devised Ceremonies altogether strange from the institution of the Supper, to this end only that they might give divine honours to the sign. We yield (say they) this worship to Christ. First, if this were done in the Supper. I would say that that worshipping only is lawful, which resteth not in the sign, but is directed to Christ sitting in heaven. But now by what pretence do they boast that they worship Christ in that bread: when they have no promise thereof? They consecrate an host, as they call it, which they may carry about in pomp, which they may show forth in a common gazing to be looked upon, worshipped, and called upon. I ask by what power they think it to be rightly consecrated. verily they will bring forth those words. This is my body. But I will object to the contrary, that it was therewithal said, Take & eat. Neither will I do that of nothing. For when a promise is knit to a commandment. I say that the promise is so contained under the commandment, that being severed it is made no promise at all. This shallbe made plainer by a like example. God gave a commandment, when he said, 
Psalm. l.xu.  Call upon me: He added a promise, I will hear thee. If any man calling upon Peter & Paul, do glory upon this promise, will not all men cry out that he doth wrongfully? And what other thing I pray you, do they which leaving the commandment concerning eating, do catch hold of a maimed promise, this is my body, to abuse it to strange ceremonies from the institution of Christ? Let us therefore remember that this promise is given to them which keep the commandment joined with it: but that they be destitute of all the word which remove the Sacrament to any other way. We have heretofore entreated how the mystery of the holy supper serveth our Faith before God. But forasmuch as the Lord doth here not only bring into our remembrance so great largesse of his bounty, as we have before showed, but doth as it were from hand to hand bring it forth, & stirreth us to acknowledge it: he doth therewithal warn us that we be not unthankful to so plentiful liberality: but rather that we should publish it with such praises as it is meet, and advance it with thanksgiving. Therefore when he delivered the institution of the Sacrament itself to the Apostles, 
Luc. xxii. nineteen. i Cor. xi. xxvi.  he taught them that they should do it in remembrance of him. Which Paul expoundeth, to declare the Lords death. That is, publicly & altogether with one mouth openly to confess, that all our affiance of life & salvation is reposed in the death of the Lord: that we may glorify him with our confession, & may by our example exhort other to give glory to him. Here again it appeareth whereunto the mark of this Sacrament is directed, namely to exercise us in the remembrance of the death of Christ. For, this that we are commanded to declare the lords death till he come to judge, is nothing else but that we should publish that with confession of mouth, which our Faith hath acknowledged in the Sacrament, that is, that the death of Christ is our life. This is the second use of the Sacrament, which pertaineth to ourwarde confession.  
Thirdly the Lord also willed it to be to us in stead of an exhortation, than which none other can more vehemently encourage and inflame us both to pureness and holiness of life, and also to charity, peace, and agreement. For the Lord doth therein so communicate his body to us, that he is made thoroughly one with us, and we with him. Now sith he hath but one body, whereof he maketh us all partakers, it is necessary that all we also be by such partaking made one body. Which unity the bred which is delivered in the Sacrament, representeth: which as it is made of many grains in such sort mingled together that one can not be discerned from an other: after the same manner we also ought to be conjoined and knit together with so great agreement of minds, that no disagreement or division come between us. 
i Cor. x. xvi.  This I had rather to be expressed with Paul's words. The cup of blessing (saith he) which we bless, is the communicating of the blood of Christ: and the bred of blessing which we break, is the partaking of the body of Christ. Therefore we all are one body, that partake of one bread. We shall have very well profited in the Sacrament, if this thought so shallbe imprinted & engraven in our minds, that none of the brethren can be hurt, despised, refused, abused, or in any wise be offended of us, but that therewithal we do in so doing hurt, despise and abuse Christ with our injurious dealings: that we can not disagree with our brethren, but that we must therewithal disagree with Christ: that Christ can not be loved of us, but that he must be loved in our brethren: that what care we have of our own body, such also we ought to have of our brethren which are members of our body: as no part of our body is touched with any feeling of grief, which is not spread abroad into all the other parts, so we must not suffer, our brother to be grieved with any evil whereof we should not also be touched with compassion. Therefore Augustine not without cause so oft calleth this Sacrament the bond of charity. For what sharper spur could be put to us, to stir up mutual charity among us, than when Christ giving himself to us, doth not only allure us with his own example that we should mutually dedicate & deliver ourselves one to an other: but in so much as he maketh himself common to all, he maketh all us also one in himself?  
But hereby is that very well confirmed which I have said in an other place, that the true ministration of the Sacrament standeth not without the word. For whatsoever profit cometh to us of the Supper, requireth the word: whether we be to be confirmed in Faith, or to be exercised in confession, or to be stirred up to duty, prayer is needful. Therefore nothing can be more disorderly done in the Supper, than if it be turned to a dumb action: as hath been done under the tyranny of the Pope. For they would have the whole force of consecration to hang upon the intent of the priest, as though this nothing pertained to the people, to whom it most of all behoved that the mystery should be declared. But thereupon hath grown this error, that they marked not that those promises wherewith the consecration is made, are directed not to the elements themselves, but to them that receive them. But Christ speaketh not to the bred, that it may be made his body, but commandeth his disciples to eat, and promiseth to them the communicating of his body and blood. And none other order doth Paul teach, than that together with the bred and the cup, the promises should be offered to the faithful. Thus it is truly. We ought not here to imagine any magical enchantment, that it be sufficient to have mumbled up the words, as though the elements did hear them: but let us understand that those words are a lively preaching, which may edify the hearers, which may inwardly pierce into their minds, which may be imprinted and settled in their hearts, which may show fourth effectualness in the fulfilling of that which it promiseth. By these reasons it clearly appeareth, that the laying up of the Sacrament, which many do earnestly require, that it may be extraordinarily distributed to the sick, is unprofitable. For either they shall receive it without rehearsing of the institution of Christ, or the minister shall together with the sign join the true declaration of the mystery. In silence is abuse and fault. If the promises be rehearsed, and the mystery declared, that they which shall receive it may receive it with fruit, there is no cause why we should doubt that this is the true consecration. To what end then will that other consecration come, the force whereof cometh not so far as to the sick men? But they that do so, have the example of the old church. I grant: but in so great a matter, and in which we err not without great danger, nothing is safer than to follow the truth itself.  
Now as we see that this holy bred of the Supper of the Lord is spiritual meat, no less sweet and delicate than healthful to the godly worshippers of God, by the taste whereof they feel the Christ is their life, whom it raiseth up to thanksgiving, to whom it is an exhortation to mutual charity among themselves: so on the other side it is turned into a most noisome poison to all them whoes faith it doth not nourish and confirm, and whom it doth not stir up to confession of praise and to charity. For as bodily meat, when it findeth a stomach possessed with evil humours, being itself also thereby made evil and corrupted doth rather hurt than nourish: so this spiritual meat, if it light upon a soul defiled with malice and noughtiness, throweth it down headlong with greater fall: verily not by the fault the meat itself, but because to defiled and unbelieving men nothing is clean, though otherwise it be never so much sanctified by the blessing of the Lord. 
Tit. i.xu. i Cor. xi. xxix.  For (as Paul saith) they that eat and drink unworthily, are guilty of the body and blood of the Lord, and do eat and drink judgment to themselves, not discerning the body of the Lord. For, such kind of men as without any sparkle of Faith, without any zeal of charity, do thrust themselves fourth like swine to take the Supper of the Lord, do not discern the body of the Lord. For insomuch as they do not believe that that body is their life, they do as much as in them lieth dishonour it, spoiling it of all the dignity thereof, and finally in so receiving it they profane and defile it. But in so much as being estranged and disagreeing from their brethren, they dare mingle the holy sign of the body of Christ with their disagreements, it is no thank to them that the body of Christ is not rend in sunder, and limmemeale torn in pieces. And so not unworthily they are guilty of the body and blood of the Lord, which they do with ungodliness full of sacrilege so foully defile. Therefore by this unworthy eating, they take to themselves damnation. For whereas they have no Faith reposed in Christ, yet receiving the Sacrament they profess that there is salvation for them no where else than in him, and do forswear all other affiance. Wherefore they themselves are accusers to themselves, they themselves pronounce witness against themselves, and they themselves seal their own damnation. Again when they being with hatred and evil will divided and drawn in sunder from their brethren, that is, from the members of Christ, have no part in Christ: 
i Cor. xi. xxviii.  yet they do testify that this is the only salvation to communicate with Christ, and to be made one with him. For this cause Paul commandeth, that a man prove himself, before that he eat of this bred or drink of this cup. Whereby (as I expound it) he meant that every man should descend into himself, and weigh with himself, whether he do with inward affiance of heart rest upon the salvation which Christ hath purchased: whether he acknowledge it with confession of mouth: then whether he do with desirous endeavour of innocence and holiness aspire to the following of Christ: whether after his example he be ready to give himself to his brethren, and to communicate himself to them with whom he hath Christ common to him: whether, as he himself is accounted of Christ, he do likewise on his behalf take all his brethren for members of his own body: whether, he covet to cherish, defend, and help them as his own members. Not for that these duties both of Faith and charity can now be perfect in us: but because we ought to endeavour this, and with all our desires to long toward it, that we may daily more and more increase our Faith begun.  
Commonly when they go about to prepare men to such worthiness of eating, they have in cruel wise tormented and vexed poor consciences: and yet they brought never a whit of all those things that might serve to the purpose. They said that those did eat worthily which were in state of grace. To be in state of grace they expounded to be pure and cleansed from all sin. By which doctrine all the men that ever have at any time been or now be in earth, were debarred from the use of this Sacrament. For if we go about this, to fetch our worthiness from ourselves, we are utterly undone: only despair and damnable ruin abideth for us. Though we endeavour with our whole strengths, we shall nothing more prevail, but that then at last we shallbe most unworthy, when we have most of all travailed about seeking of worthiness. To salve this sore, they have devised a way to attain worthiness: that, as much as in us lieth, making examination, and requiring of ourselves account of all our doings, we should with contrition, confession, and satisfaction cleanse our unworthiness: which way of cleansing, what manner of thing it is, we have already showed there where was more convenient place to speak of it. So much as serveth for our present purpose, I say that these be to hungry and vanishing comforts to dismayed and discouraged consciences and such as are stricken with horror of their sin. For if the Lord by special forbidding, admitteth none to the partaking of his Supper but the righteous and innocent: there needeth no small heed that may make a man assured of his own righteousness which he heareth to be required of God. But whereby is this assuredness confirmed unto us, that they are discharged afore God, which have done so much as in them lay? But although it were so, yet when shall it be that a man may be bold to assure himself that he hath done as much as in him lay? So when there is made no certain assurance of our worthiness, the entry shall always remain shut by that horrible forbidding, whereby is pronounced that they eat and drink judgement to themselves, which eat and drink unworthily.  
Now it is easy to judge what manner of doctrine this is which reigneth in the Papacy, and from what author it hath proceeded, which with the outrageous rigour thereof bereaveth and spoileth, miserable sinners and such as be tormented with fear and sorrow, of the comfort of this Sacrament, in which yet all the sweet delicates of the Gospel were set before them. Surely the devil could by no readier way destroy men, than by so making them senseless, that they could not perceive the taste and savour of such food, wherewith it was the will of the most good heavenly Father to feed them. Lest therefore we run into such headlong downfall, let us remember that this holy banquet is medicine to the sick, comfort to sinners, liberal gift to the poor: which bring no profit to the healthy, righteous, and rich, if any such could be found'st For whereas in it Christ is given us for meat: we understand that without him we pine, starve, and faint, like as famine destroyeth the lively strength of the body. Again whereas he is given us for life: we understand that without him we are in ourselves utterly dead. Wherefore this is the worthiness both the only and best that we can bring to God, if we offer to him our own vileness and (as I may so call it) unworthiness, that of his mercy he may make us worthy of him: if we despair in ourselves, that we may be comforted in him: if we humble ourselves, that we may be raised up of him: if we accuse ourselves, that we may be justified of him: moreover if we aspire to that unity which he commendeth to us in his Supper: and as he maketh us all, one in himself, so if we wish to us all altogether one soul, one heart one ●ong. If we have these things thoroughly well weighed and considered, such thoughts although they shake us, yet shall never overthrow us. As, how should we being needy and naked of all good things, we defiled with filthiness of sins, we half dead, eat the body of the Lord worthily? We will rather think that we being poor come to the liberal giver, we sick to the Physician, we sinners to the author of righteousness, finally we dead men to him that giveth life: that that worthiness which is commanded of God, consisteth chiefly of Faith, which reposeth all things in Christ and nothing in us: and next of charity, and the self same charity which it is enough to offer unperfect to God, that he may increase it to better, forasmuch as it can not be given perfect. Some other agreeing with us in this, that the worthiness itself consisteth in Faith and charity: yet in this measure of worthiness have gone far out of the way, requiring a perfection of Faith, whereunto nothing may be added, and a charity equal with that which Christ: hath showed toward us. But hereby they do none otherwise than those other before, drive all men away from coming to this holy Supper. For if their sentence should take place, no man should receive but unworthily, forasmuch as all without exception should be holden guilty and convict of their unperfectness. And truly it were a point of to much amazed dullness, I will not say foolishness, to require such perfection in the sacrament, as may make the sacrament void and superfluous: which was not ordained for the perfect, but for the weak and feeble to awake, to stir up, to prick forward, and exercise the affection of Faith and charity, and to correct the default of either of them.  
But so much as concerneth the outward form of doing, whether the faithful receive it in their hand or no: whether they divide it, or every one eat that which is given him: whether they put again the cup in the hand of the deacon, or deliver it to the next: whether the bread be leavened, or unleavened: whether the wine be red or white: it maketh no matter. These things be indifference and left in the liberty of the church. Howbeit it is certain, that the usage of the old church was, that every one should take it into his hand. 
Luk. xxii; xvii.  And Christ said, Divide it among you. The histories report, that it was leavened and common bread before the time of Alexander Bishop of Rome, which first delighted in unleavened bread: but for what reason, I see not, unless it were with a new sight to draw the eyes of the common people to wondering at it, rather than to instruct their minds with good religion. I adjure all them that are touched with any though but light zeal of godliness, to tell whether they do not evidently see, both how much more brightly the glory of God shineth herein, and how much more abundant sweetness of spiritual comfort cometh to the faithful, than in these cold and playerlike trifles, which bring one use but to deceive the sense of the amazed people. This they call the holding of the people in religion, when being made foolish and senseless with superstition it is drawn whether they list. If any man will defend such inventions by antiquity, I myself also am not ignorant how ancient is the use of the chresme, and blowing in Baptism: How nigh to the age of the Apostles the Supper of the LORD was infected with rustiness: but this verily is the waywardness of man's boldness, which can not withhold itself but that it must alway play and be wanton in the mysteries of God. But let us remember that God doth so highly esteem the obedience of his word, that he willeth us in it to judge both his Angels and the whole world. Now, bidding farewell to so great a heap of ceremonies: it might thus have been most comlyly ministered, if it were oft and at least every week set before the church, but that first they should begin with public prayers: then a sermon should be made: then the minister, having bread and wine set upon the board, should rehearse the institution of the Supper: and then should declare the promises that are in it left unto us: and therewithal should excommunicate all them that by the lords forbidding are debarred from it, afterward they should pray that with what liberality the lord hath given us this holy food, he would instruct and frame us also with the same Faith and thankfulness of mind to receive it, and that forasmuch as we are not of ourselves, he would of his mercy make us worthy of such a banquet: that then either Psalms should be song, or somewhat red, and the faithful should in seemly order communicate of the holy banquet, the ministers breaking the bred and giving it to the people: that when the Supper is ended, exhortation should be made to pure Faith and confession of Faith, to charity, and to manners meet for Christians: last of all that giving of thanks should be rehearsed, and praises be song to God: which being ended the congregation should be let go in peace.  
These things that we have hitherto spoken of this Sacrament do large● show, that it was not therefore ordained, that it should be received yearly ones, and that slightly for manners sake (as now commonly the custom is) but that it should be in often use to all Christians, that with often remembrance they should repeat the passion of Christ: by which remembrance they might sustain and strengthen their Faith, and exhort themselves to sing confession of praise to God, and to publish his goodness: finally by which they might nourish mutual charity, and testify it among themselves, whereof they saw the knot in the unity of the body of Christ. For so oft as we communicate of the sign of the body of the Lord, we do as by a token given and received, interchangeably bind ourselves one to an other unto all duties of love, that none of us do any thing whereby he may offend his brother, nor leave any thing undone whereby he may help him, when need requireth and ability sufficeth. That such was the use of the apostolic church, Luke rehearseth in the Acts, 
Act. two. xlii  when he saith that the faithful were continuing in the doctrine of the Apostles, in communicating, in breaking of bred, and in prayers. So was it altogether meet to be done, that there should be no assembly of the church without the word, prayers, partaking of the Supper & alms. That this order was also institute among the Corynthians we may sufficiently gather of Paul: and it is certain that in many ages afterward it was in use: For thereupon came those old Canons, which they Father upon Anacletus and Calixtus, that when the consecration is done, all should communicate, that will not be without the doors of the church. And it is red in those old Canons, which they call the Canons of the Apostles: that they which continue not unto the end, and do not receive the holy communion, must be corrected as men that move unquietness of the church. Also in the Council at Antioch, it was decreed that they which entre into the church, and hear the Scriptures, and do abstain from the communion, should be removed from the church, till they have amended this fault. Which, although in the first Council at Toletum it was either somewhat qualified or at least set fourth in milder words, yet it is there also decreed, that they which when they have heard the sermon are found never to communicate, should be warned: if after warning they abstain, they should be debarred from it.  
verily by these ordinances the holy men meant to retain and maintain the often use of the Communion, which often use they had received from the Apostles themselves, which they saw to be most wholesome for the faithful, and by little and little by the negligence of the common people to grow out of use. Augustine testifieth of his own time: The Sacrament (saith he) of this thing, 
In. vi. ca johan. tract. xxvi.  of the unity of the lords body, is somewhere daily, somewhere by certain distances of days, prepared upon the lords table, and is there received at the table, to some unto life, to other some unto destruction. And in the first Epistle to januarius: some do daily communicate of the body and blood of the Lord: some receive it at certain days: in some places there is no day let pass wherein it is not offered, in some other place only upon the saturday and the Sunday, and in some other places never but on the Sunday. But forasmuch as the common people was (as we have said) somewhat slack, the holy men did call earnestly upon them with sharp rebukings, lest they should seem to wink at such slouthfulness. Such an example is in chrysostom upon the Epistle to the Ephesians. 
In cap i. Homil. xxvi. Mat. xxii. xii.  It is not said unto him that dishonoured the banquet: wherefore didst thou sit down? but, wherefore didst thou come in? Whosoever is not partaker of the mysteries, he is wicked and shameless for that he standeth here present. I beseech you, if any be called to a banquet, washeth his hands, sitteth down, seemeth to prepare himself to eat, and then doth taste of nothing: shall he not shame both the banquet, and the maker of the banquet? So thou, standing among them that with prayer do prepare themselves to receive the holy meat, haste even in this that thou haste not gone away confessed that thou art one of the number of them, at the last thou dost not partake: had it not been better that thou hadst not been present. Thou wilt say, I am unworthy. Therefore neither waist thou worthy of the Communion of prayer, which is a preparing to the receiving of the holy mystery.  
And truly this custom which commandeth to communicate yearly ones, is a most certain invention of the devil, by whoes ministry soever it was brought in. They say that zepherinus was author of that decree, which it is not likely to have been such as we now have it. For he by his ordinance did peradventure not after the worst manner provide for the church, as the times than were. For it is no doubt but that then the holy Supper was set before the faithful so oft as they came together in assembly: neither is it any doubt but that a good part of them did communicate. But when it scarcely at any time happened that all did communicate together, and whereas it was necessary that they which were mingled with profane men and idolaters, should by some outward sign testify their Faith: the holy man for order and policy's sake, appointed that day, wherein the whole people of Christians should by partaking of the lords Supper utter a confession of their faith. The ordinance of zepherinus being otherwise good, hath been evil wrested of them that came after, when a certain law was made of one communicating yearly: whereby it is come to pass, that almost all men when they have one's communicate, as though they had gaily discharged themselves for all the rest of the year, sleep sound on both ears. It ought to have been far otherwise done. Every week at the least, the lords table should be set before the assembly of the Christians: the promises should be declared, which might feed us spiritually at it: none should in deed be compelled by necessity, but all should be exhorted and pricked forward: the sluggishness also of the slothful should be rebuked. All should by heaps, as hungry men, come together to such dainties. Not without rightful cause therefore at the beginning I complained, that by the craft of the devil this custom was thrust in, which when it appointeth one certain day of the year, maketh men slothful for all the rest of the year. We see in deed that this perverse abuse was crept in even in the time of chrysostom: but we may also therewithal see how much it displeased him. For he complaineth with grievous words in thesame place which I even now alleged, that there is so great inequality of this matter, that often in sometimes of the year they came not even when they were clean, but at Easter they came even when they were unclean. Then he crieth out: O custom. O presumption. Then in vain is the daily offering used: in vain we stand at the altar: there is none that partaketh together with us. So far is it of that he allowed it by his authority adjoined to it.  
Out of the same shop proceeded also an other ordinance, which hath stolen away or violently taken away the half of the Supper from the better number of the people of God: namely the sign of the blood, which being denied to lay and profane men (for with such titles forsooth they set out God's inheritance) became a peculiar possession to shaven & anointed men. It is the commandment of the eternal God, that all should drink: which commandment man dare discontinue and repelle with a new and contrary law, commanding that not all should drink. And that these law makers should not seem to fight without reason against their God, they pretend perils that might happen if this holy cup were commonly given to all: as though those dangers had not been foreseen and marked of the eternal wisdom of God. And then subtly forsooth they reason, that the one is enough for both. For if (say they) it be the body, it is whole Christ, which can not now be severed from his body. Therefore by accompanying the body containeth the blood. Lo how our wit agreeth with God, when it hath never so little begun with lose reins to be wanton and wild. The Lord showing bred, saith that it is his body: when he showeth the cup, he calleth it his blood. The boldness of man's reason, crieth out contrariwise that the bred is the blood, and the wine is the body: as though the Lord had for no cause severed his body from his blood both in words and in signs: or as though it had ever been heard spoken that the body or blood of Christ is called God & man. verily if he had meant to signify whole himself, he might have said, it is I: as he is wont to speak in the Scriptures, and not, this is my body, this is my blood. But he willing to help our weakness, did set the cup severally from the bred, to teach that he sufficeth no less for drink than for meat. Now let one part be taken away, than we shall find but the one half of the nourishmentes in him. Therefore although it be true which they pretend, that the blood is in the bred by way of accompanying, and again the body in the cup: yet they defraud godly souls of the confirmation of Faith which Christ delivereth as necessary. Therefore bidding their subtleties farewell, we must hold fast the profit which is by the ordinance of Christ in the two earnestes.  
I know in deed that the ministers of Satan do here cavil as it is, an ordinary thing with them to make mockery of the Scriptures. First they allege that of one bare doing ought not to be gathered a rule whereby the church should be bound to perpetual observing. But they lie when they say that it was but a bare doing: for Christ did not only deliver the cup, but also did institute that his Apostles should in time to come do the same. For they are the words of a commander, drink ye all of this cup. And Paul so rehearseth that it was a deed, that he also commendeth it for a certain rule. another starting hole is, that the Apostles alone were received of Christ to the partaking of this Supper, whom he had already chosen and taken into the order of the sacrificing priests. But I would have them answer me to five questions, from which they shall not be able to escape, but that they shall be easily convinced with their lies. first, by what oracle have they this solution revealed, being so strange from the word of God? The Scripture reckoneth xii that sat with jesus: but it doth not so obscure the dignity of Christ, that it calleth them sacrificing priests: of which name we will speak hereafter in place fit for it. Though he gave it then to the xii yet he commanded that they should do the same, namely that they should so distribute it among them. secondly, why in that better age, from the Apostles almost a thousand years, were all without exception made partakers of both the signs? was the old church ignorant what gests Christ had received to his Supper? It were a point of most desperate shamelessness, here to stick and dally in granting it to be true. There remain the ecclesiastical histories, 
Lib. de resur. carnis. Theodorit. lib. iii cap. viii. Eucharistia. Hier. in two. Mal. Chrysos. in two. Cor. cap. viii. Eucharistia.  there remain the books of the old writers, which minister evident testimonies of this matter. The flesh (saith Tertullian) is fed with the body & blood of Christ, that the soul may be fatted with feeding upon God. How (said Ambrose to Theodosius) wilt thou receive with such hands the holy body of the Lord? With what boldness wilt thou with thy mouth partake of the cup of the precious blood? And Jerome saith. The priests which make the thanksgiving, and do distribute the blood of the Lord to the people. chrysostom, Not as in the old law the priest did eat part, and the people part: but one body is set before all, and one cup. Those things that pertain to the thanksgiving, are all common between the priest and the people. The self same thing doth Augustine testify in many places.  
But why dispute I about a thing most known? Let all the Greek and Latin writers be red over: such testimonies shall each-where offer themselves. Neither was this custom grown out of use, while there remained one drop of pureness in the church. Gregory, whom you may rightly say to have been the last bishop of Rome, teacheth that it was kept in his tyme. What is the blood of the Lamb, ye have now learned, not by hearing but by drinking. His blood is poured into the mouths of the faithful. Yea it yet endured four hundred years after his death, when all things were grown out of kind. For neither was that taken only for an usage, but also for an inviolable law. For than was in force the reverence of God's institution, and they doubted not that it was sacrilege, to sever those things which the Lord had conjoined. 
De consecra dist. two. ca Comper.  For thus saith Gelasius. We have found, that some receiving only the portion of the holy body, do abstain from the cup. Let them without doubt, because they seem to be bound with I wots not what superstition, either receive the Sacraments whole, or be debarred from them whole. For the dividing of this mystery is not committed without great sacrilege. 
Serm v. de laps.  Those reasons of Cyprian were heard, which truly ought to move a christian mind. How (saith he) do we teach or provoke them to shed their blood in the confessing of Christ, if we deny his blood to them that shall fight? Or how do we make them fit for the cup of martyrdom, if we do not first in the church by right of communion admit them to drink the cup of the Lord? Whereas the canonists do restrain that decree of Gelasius to the priests, that is so childish a cavil that it need not to be confuted.  
Thirdly, why did he simply say of the bread, that they should eat: but of the cup, that they should all drink? even as if he had meant of set purpose to meet with the craft of Satan. Fowerthly, if (as they would have it) the Lord vouchsafed to admit to his Supper only sacrificing priests, what man ever durst call to the partaking of it strangers whom the Lord had excluded? yea and to the partaking of that gift, the power whereof was not in their hands, without any commandment of him which only could give it? Yea upon confidence of what warrant do they use it at this day to distribute to the common people the Sign of the body of Christ, if they have neither commandment nor example of the Lord? Fifthly, did Paul lie, when he said to the Corynthians, that he had received of the Lord that which he had delivered to them? For afterward he declareth the thing that he delivered, that all without difference should communicate of both the Signs. If Paul received of the Lord, that all should be admitted without difference: let them look of whom they have received, which do drive away almost all the people of God: because they can not now pretend God to be the author of it with whom there is not yea & nay. And yet still for cloaking of such abominations they dare pretend the name of the church, 
two. Cor. two. nineteen.  and with such pretence defend it. As though either these Antechristes' were the church, which so easily tread under foot, scatter abroad, and destroy the doctrine & institution of Christ: or the apostolic church were not the church, in which the whole force of religion flourished.   

¶ The xviii Chapter. ¶ Of the Popish Mass, by which sacrilege the Supper of Christ hath not only been profaned, but also brought to nought.  
WIth these and like inventions Satan hath travailed, as by overspreding of darkness to obscure and defile the holy Supper of Christ, that at least the pureness of it should not be kept still in the church. But the head of horrible abomination was, when he advanced a sign, by which it might not only be darkened and perverted, but being utterly blotted and abolished should vanish away and fall out of the remembrance of men: namely when he blinded almost the whole world with a most pestilent error, that they should believe that the Mass is a sacrifice & oblation to obtain the forgiveness of sins. How at the beginning the sounder sort of the Schoolmen took this doctrine, I nothing regard: farewell they with their crabbed subtleties: which howsoever they may be defended with cavilling, yet are therefore to be refused of all good men because they do nothing else but spread much darkness over the brightness of the Supper. Therefore bidding them farewell, let the readers understand that I here match in fight with that opinion, wherewith the romish Antichrist and his prophets have infected the whole world, namely that the Mass is a work whereby the sacrificing priest which offereth up Christ, and the other that do partake at the same oblation, do deserve the favour of God: or that it is a cleansying sacrifice, whereby they reconcile God to themselves. Neither hath this been received only in common opinion of the people, but the very doing itself is so framed, that it is a kind of pacifyeng wherewith satisfaction is made to God for the purging of the quick and dead. The words also which they use, do express the same: and no other thing may we gather of the daily use of it. I know how deep roots this pestilence hath taken, under how great seeming of goodness it lurketh, how it beareth in show the name of Christ, how in the one name of Mass many believe that they comprehend the whole sum of Faith. But when it shallbe by the word of God most clearly proved, that this Mass, how much soever it be coloured and glorious, yet shamefully dishonoureth Christ, burieth & oppresseth his cross, putteth his death in forgetfulness, taketh away the fruit that cometh thereof unto us, doth weaken and destroy the Sacrament wherein was left the memory of his death: shall there then be any so deep roots, which this most strong are, I mean the word of God, shall not cut down and overthrow? Is there any face so beautiful, that this light can not bewray the evil which lurketh under it?  
Let us therefore show that which hath been set in the first place, that in it is intolerable blasphemy & dishonour done to Christ. 
Heb. u.u. &. seven. ●vii et. ●x. xi. c● x.xxi.  For he was consecrate of his Father a priest and Bishop, not for a time as we read that they were ordained in the old testament, whoes life being mortal their priesthood also could not be immortal: for which cause also there needed successors that should from time to time be put in the place of them that died. 
Psal. cx. xiii. Gen. xiiii xviii.  But in place of Christ, which is immortal, there needeth no vicar to be set after him. Therefore he was ordained of the Father a priest for ever, according to the order of Melchisedech, that he should execute an everlasting priesthood. This mystery had been long before figured in Melchisedech, whom when the Scripture had once brought in for the pressed of the living God, it never afterward made mention of him, as though he had had no end of his life. After this point of likeness, Christ was called a priest according to his order. Now they that do daily sacrifice, must needs appoint priests to make the oblations, whom they must appoint as it were successors and vicar's in the stead of Christ. By which putting in stead of him, they do not only spoil Christ of his honour, and pluck from him the prerogative of eternal priesthood, but also travail to thrust him down from the right hand of his Father, on which he can not sit immortal, but that he must therewithal remain the eternal priest. Neither let them lay for themselves, that their petty sacrificers are not put in place of Christ as if he were dead, but only are helpers of his eternal priesthood, which ceaseth not therefore to continue. For they are more strongly holden fast with the words of the Apostle, 
Heb. seven. x●●i.  than that they may so escape: namely, that there were many other priests made, because they were by death letted to continue. Therefore there is but one that is not letted by death, and he needeth no companions. Yet, such is their frowardness, they arm themselves with the example of Melchisedech to defend their wickedness. For, because it is said that he offered bread and wine, they gather that he was a foreshowing of their Mass: as though the likeness between him and Christ were in the offering of bread and wine. Which is so empty and trifling that it needeth no confutation. Melchisedech gave bread & wine to Abraham and his companions, to refresh them being weary after their journey and battle. What is this to a sacrifice? Moses praiseth the gentleness of the holy king: these fellows unseasonably coin a mystery whereof no mention is made. Yet they deceitfully paint their error with an other colour, because it followeth by & by after. And he was the priest of the highest God. 
Heb. seven. seven.  I answer, that they wrongfully draw to the bread & wine that which the Apostle referreth to the blessing. Therefore when he was the priest of God he blessed Abraham. Whereupon the same Apostle (than whom we need to seek no better expositor) gathereth his excellence, because the lesser is blessed of the greater. But if the oblation of Melchisedech were a figure of the sacrifice of the Mass: would the Apostle. I pray you, which s●ar●heth out all even the lest things, have forgotten so earnest and weighty a thing? Now (howsoever they trifle) they shall in vain go about to overthrow the reason which the Apostle himself bringeth that the right and honour of sacrificing priesthood ceaseth among mortal men, because Christ which is immortal, is the only and perpetual sacrificing pressed.  
another virtue of the Mass was, that it oppresseth and burieth the cross & passion of Christ. This verily is most certain, that the cross of Christ is overthrown so soon as the altar is set up. 
Heb. ix. xi  For if he offered himself for a sacrifice upon the cross, that he might sanctify us for ever, & purchase to us eternal redemption: undoubtedly the force & effectualness of that sacrifice continueth without any end. Otherwise we should think nothing more honourably of Christ, than of oxen & calves which were sacrificed under the law: the offerings whereof are proved uneffectual and weak by this that they were oft rent. Wherefore either we must confess, that the sacrifice of Christ, which he fulfilled upon the cross, wanted the force of eternal cleansing, or that Christ hath made an end of all with one sacrifice ones for ever. 
Heb. ix. xxvi. &. x. x  This is it that the Apostle saith, that this chief Bishop Christ once appeared by offering up of himself before the ending of the world, to the driving away of sin. Again, That we are sanctified by the will of God, by the offering of the body of jesus Christ once. Again, That Christ with one oblation for ever hath made perfect them that are sanctified: whereunto he adjoineth a notable sentence that forgiveness of sins being once purchased, there remaineth no more any oblation. This also Christ signified by his last saying & uttered among his last gaspings, when he said, It is ended. We are want to note the last sayings of men when they are dying, 
joh. nineteen. ●●x.  for oracles. Christ dying testifieth that by his one sacrifice is p●rfited and fulfilled whatsoever was for our salvation. Shall it be lawful for us daily to patch innumerable sacrifices to such a sacrifice, (the perfection whereof he hath so shiningly set forth) as though it were unperfect? When the holy word of God not only affirmeth, but also crieth out, & protesteth, that this sacrifice was once fully done that the force thereof remaineth everlasting: whoso require an other sacrifice, do they not accuse this of imperfection & weakness? But as for the Mass, which hath been delivered in such sort that there may every day be made a hundred thousand sacrifices, to what end rendeth it, but that the passion of Christ, whereby he offered him an only sacrificed oblation to the father, should lie buried and drowned? Who, unless he be blind, can not see that it was the boldness of Satan which wrestled against so open and clear truth? Neither am I ignorant with what deceits that father of lying useth to colour this his fraud, saying that there are not sundry nor diverse sacrifices, but that one self same sacrifice is repeated. But such smokes are easily blown away. For in the whole discourse the Apostle travaileth to prove: not only that there are no other sacrifices, but that that one sacrifice was once offered up, & shall no more be repeated. The sutteller men do yet slip out at a narrower hole, saying that it is not a repeating but an applying. But this Sophistical argument also is no less easily confuted. For neither did Christ once offer up himself with this condition, that his sacrifice should be daily confirmed with new oblations: but that by the preaching of the Gospel, and ministering of the holy Supper, the fruit thereof should be communicated unto us. 
i Cor. two. seven.  So Paul saith that Christ our passover was offered up, and biddeth us to eat of him. This (I say) is the mean whereby the Sacrifice of the Cross is rightly applied to us, when it is communicated to us to take the use of it, and we with true faith receive it,  
But it is worth the labour to hear, with what other foundation beside these they uphold the sacrifice of the Mass. For they draw to this purpose the prophecy of Malachi, 
Mal. i viii  whereby the Lord promiseth that the time shall come when throughout the whole world there shallbe offered his name incense and a clean sacrifice. As though it were a new or unwonted thing among the Prophets, when they speak of the calling of the Gentiles to express by the outward ceremony of the law the spiritual worshipping of God, to which they exhort them: that they might the more familiarly declare to the men of their age, that the Gentiles should be called into the true fellowship of religion. Like as also they are wont altogether to describe by figures of their law, the truth that was delivered by the Gospel. 
joel. two. xxviii●  So they set for turning to the Lord, ascending into jerusalem: for the worshipping of God, the offering of all kinds of gifts: for larger knowledge of him which was to be given to the faithful in the kingdom of Christ, dreams and visions. That therefore which they allege, is like unto an other prophecy of Isaiah, 
isaiah. nineteen. xxi.  where the Prophet foretelleth of three altars to be set up in Assiria, Egipte, and jury. For first I ask, whether they do not grant that the fulfilling of this prophecy is in the kingdom of Christ. Secondly where be these altars, or when they were ever set up. Thirdly whether they think that to every several kingdom is appointed a several temple, such as was that at jerusalem. These things if they weigh, I think they will confess, that the Prophet under figures agreeable with his time, prophesieth of the spiritual worship of God to be spread abroad into the whole world. Which we give to them for a solution. But of this thing sith there do every where examples commonly offer themselves, I will not busy myself in longer rehearsal of them. Howbeit herein also they are miserably deceived, that they acknowledge no sacrifice but of the Mass, whereas in deed the faithful do now sacrifice to the Lord, & do offer a clean offering, of which shallbe spoken by and by.  
Now I come down to the third office of the Mass, where I must declare how it blotteth out the true and only death of Christ, and shaketh it out of the remembrance of men. For as among men the strength of a testament hangeth upon the death of the testator: so also our lord hath with his death confirmed the testament whereby he hath given us forgiveness of sins and eternal righteousness. They that dare vary or make new any thing in this testament, do deny his death, and hold it as it were of no force. But what is the Mass, but a new and altogether diverse testament? For why? Doth not every several Mass promise new forgiveness of sins, new purchasing of righteousness: so that now there be so many testaments, as there be Masses? Let Christ therefore come again, and with an other death confirm this testament, or rather with infinite deaths confirm innumerable testaments of Masses. Have I not therefore said true at the beginning, that the only and true death of Christ is blotted out by Masses? Yea what shall we say of this that the Mass directly tendeth to this end, that if it be possible, Christ should be slain again? For where is a testament (sayeth the Apostle) there of necessity must be the death of the testator. 
Heb. ix: xvi:  The Mass showeth itself to be a new testament of Christ: therefore it requireth his death. Moreover the host which is offered, must necessarily be slain and sacrificed. If Christ in every several Mass be sacrificed, than he must at every moment be in a thousand places cruelly slain. This is not mine, but the Apostles argument, If he had needed to offer himself oft, he must oft have died sins the beginning of the world. I know that they have an answer in readiness, whereby also they charge us with slander. For they say that that is objected against them which they never thought, nor yet can. And we know, that the death and life of Christ is not in their hand. We look not whether they go about to kill him: only our purpose is to show, what manner of absurdity followeth of their ungodly and wicked doctrine. Which self thing I prove by the Apostles own mouth. Though they cry out to the contrary a hundred times, that this sacrifice is unbloody: I will deny that it hangeth upon the will of men, that sacrifices should change their nature, for by this mean the holy and inviolable ordinance of God should fail. Whereupon followeth that this is a sure principle of the Apostle, th●● there is required shedding of blood, that washing may not be wanting.  
Now is the fourth office of the Mass to be entreated of, namely to take away from us the fruit that came to us of the death of Christ, while it maketh us not to acknowledge it and think upon it. For who can call to mind that he is redeemed by the death of Christ when he seeth a new redemption in the Mass? Who can trust that sins are forgiven him, when he seeth a new forgiveness? Neither shall he escape that shall say, that we do for no other cause obtain forgiveness of sins in the Mass, but because it is already purchased by the death of Christ. For he bringeth nothing else than as if he would boast, that Christ hath redeemed us with this condition that we should redeem ourselves. For such doctrine hath been spread by the ministers of Satan, and such at this day they maintain with cryings out, with sword and fire, that we when in the Mass we offer up Christ to his Father, by this work of offering do obtain forgiveness of sins, and are made partakers of the passion of Christ. What now remaineth to the passion of Christ, but to be an example of redemption, whereby we may learn to be our own redeemers? Christ himself, when in the Supper he sealeth the confidence of pardon, doth not bid his disciples to stick in that doing, but sendeth them away to the sacrifice of his death: signifying that the Supper is a monument or memorial (as the common speech is) whereby they may learn that the satisfactory cleansing sacrifice, by which the Father was to be appeased, must have been offered but ones. For neither is it enough to know that Christ is the only sacrifice, unless the only sacrificing be joined with it, that our faith may be fastened to his cross.  
Now I come to the conclusion, namely that the holy Supper, in which the Lord had left the remembrance of his passion graven and expressed, is by the setting up of the Mass, taken away, defaced, and destroyed. For the Supper itself is the gift of God, which was to be received with thanksgiving. The sacrifice of the Mass is famed to pay a price to God, which he may receive for satisfaction. How much difference there is between to give and to receive, so much doth the sacrifice differ from the Sacrament of the Supper. And this truly is the most wretched unthankfulness of man, that where the largesse of God's bounty ought to have been acknowledged, & thanks to be given, therein he maketh God his dettor. The Sacrament promised, that by the death of Christ we are not only ones restored into life, but are continually quickened, because then all the parts of our salvation were fulfilled. The sacrifice of the Mass singeth a far other song, that Christ must be daily sacrificed, that he may somewhat profit us. The Supper should have been distributed in the common assembly of the church, that it might inform us of the communion whereby we all cleave together in Christ jesus. The sacrifice of the Mass dissolveth and plucketh in sunder this community. For after that the error grew in force, that there must be sacrificers that should sacrifice for the people, the Supper of the Lord as though it were posted over to them, cessed to be communicated to the congregation of the faithful according to the commandment of the Lord. An entry was made open to private Masses, which might rather resemble a certain excommunication, than that same community ordained of the Lord, when ●●pety sacrificer willing severally by himself to devour his sacrifice, doth sever himself from the whole people of the faithful. I call private Mass (lest any man be deceived) wheresoever there is no partaking of the lords Supper among the faithful, although otherwise a great multitude of men be present.  
And whence the very name of Mass first sprung, I could never certainly judge: saving that it seemeth to me likely that it was taken of the offerings that were given. Whereupon the old writers use it commonly in the plural number. But, to leave striving about the name, I say that private Masses are directly against the ordinance of Christ, and therefore they are a wicked profaning of the holy Supper. For what hath the Lord commanded us? not to take, and divide it among us? What manner of observing of the commandment doth Paul teach? 
i Cor. x. xvi:  not the breaking of bread, which is the communion of the body & blood? Therefore when one taketh it without distributing, what likeness is there? But that same one man doth it in the name of the whole church. By what commandment? Is not this openly to mock God, when one man privately taketh to himself that which ought not to have been done but among many? But because the words of Christ & Paul are plain enough, we may briefly conclude, that wheresoever is not breaking of bread to the communion of the faithful, there is not the Supper of the Lord, but a false and wrongful counterfeiting of the Supper. But a false counterfeiting is a corrupting. Now the corrupting of so great a mystery is not without wickedness. Therefore in private Masses is a wicked abuse. And (as one fault in religion from time to time breedeth an other) after that that manner of offering without communion was once crept in, by little and little they began in every corner of churches to make innumerable Masses, & diversly to draw the people hither and thither, which should have come together into one assembly, that they might reknowledge the mystery of their own unity. Now let them go and deny it to be idolatry, that in their Masses they show forth bread to be worshipped in stead of Christ. For in vain they boast of those promises of the presence of Christ, which howsoever they be understood, verily were not given to this purpose, that wicked and profane men, so oft as they will, and to whatsoever abuse they list, may make the body of Christ: but that the faithful, when with religious observation they do in Celebrating of the Supper follow the commandment of Christ, may enjoy the true partaking of him.  
Beside that, this perverseness was unknown to the purer church. For howsoever the more shameless sort among our adversaries do here go about to disguise the matter with false colours, yet it is most sure that all antiquity is against them, as we have afore proved in other things, & it may more certainly be judged by the continual reading of old writers. But ere I make an end of speaking of it, I ask our Massing doctors, sith they know that obedience is more esteemed of God than oblations, 
i. Samu: xvi: xxii.  and that he more requireth that his voice be hearkened to, than that sacrifices be offered: how they believe that this manner of sacrificing is acceptable to God, whereof they have no certain commandment, and which they see not to be allowed by any one syllable of the Scripture. Moreover when they hear the Apostle say, that no man taketh to himself the name & honour of sacrificing priesthood but he that is called as Aaron was: yea & that Christ himself did not thrust in himself, but obeyed the calling of his father: either they must bring forth God the author & ordainer of their sacrificing priesthood, or they must confess that the honour is not of God, into which they have with wicked rashness broken in uncalled. But they can not show one tittle of a letter that maintaineth their sacrificing priesthood. Why therefore shall not their sacrifices vanish away, which can not be offered without a priest?  
If any man do thrust in short sentences of the old writers gathered here & there, and do by their authority travail to prove that the sacrifice which is done in the Supper is far otherwise to be understanded than we do expound it: let him be briefly answered thus: if the question be of allowing the forged devise of sacrifice, such as the Papists have feigned in the Mass, the old writers do never speak in defence of such sacrilege, They do in deed use the word Sacrifice: but therewithal they expound, that they mean nothing else but the remembrance of that true and only sacrifice, which Christ our only sacrificing pressed (as they each where report of him) made on the cross. 
Lib. xx. contra. Faust. cap. xviii.  The hebrews (sayeth Augustine) in the sacrifices of beasts which they offered to God, did celebrate a prophecy of the sacrifice to come, which Christ offered: the Christians do with the holy oblation and partaking of the body of Christ celebrate a remembrance of the sacrifice already made. Here verily he teacheth altogether the same thing, which is written in more words in the book of Faith to Peter the Deacon, whosoever be the author of it. The words be these, Believe most steadfastly and doubt not at all, that the only begotten himself, being made flesh for us, offered himself for us a sacrifice and oblation to God into a savour of sweetness: to whom with the Father and the Holy ghost in the time of the old testament beasts were sacrificed: and to whom now with the Father and the Holy ghost (with whom he hath one Godhead) the holy church throughout the whole world cesseth not to offer the sacrifice of bred and wine. For in those fleshly sacrifices was a figuring of the flesh of Christ which he should offer for our sins, and of his blood which he should shed to the forgiveness of sins. But in this sacrifice is thanksgiving & rehearsal of the flesh of Christ which he offered for us, and of his blood which the same he hath shed for us. Whereupon Augustine himself in many places expoundeth it to be nothing else but a sacrifice of praise. 
Contra adversar legis.  Finally you shall commonly find in him, that the Supper of the Lord is for no other reason called a sacrifice, but because it is the remembrance, image, and witness of that singular, true, and only sacrifice wherewith Christ hath cleansed us. Also there is a notable place in his fourth book of the Trinity the xxiiii. Chapter, where after that he hath discoursed of the only sacrifice, he thus concludeth: because in a sacrifice four things are considered, to whom it is offered, and of whom, what is offered, & for whom. The same he himself the one and true mediator reconciling us to God by the sacrifice of peace, remaineth one with him to whom he offered: maketh them one in him for whom he offered: 
Lib two contra parm. cap. viii.  is one himself which offered, & the thing which he offered. To the same effect also speaketh chrysostom. But they so challenge the honour of sacrificing priesthood to Christ, that Augustine testifieth it to be the voice of Antichrist if any man make a Bishop intercessor between God & men.  
Yet do we not deny but that the offering up of Christ is there so showed in us, that the spectacle of the cross is in a manner set before our eyes: as the Apostle saith that Christ was crucified in the eyes of the Galathians, 
Gal. iii. i.  when the preaching of the cross was set before them. But forasmuch as I see that those old Fathers also wrested this remembrance an other way than was agreeable with the institution of the Lord (because their Supper contained I wot not what repeated or at least renewed form of sacrificing) the safest way for godly hearts shallbe to rest in the pure & simple ordinance of God: whoes also the Supper is therefore called, because in it his authority alone ought to be in force. Truly sith I find that they have kept a Godly and true sense of this whole mystery, and I do not perceive that they meant to abate any thing were it never so little from the only sacrifice of the Lord, I can not condemn them of ungodliness: yet I think that they can not be excused, but that they have offended somewhat in the manner of the celebration. For they counterfeited the jewish manner of sacrificing more nearly than either Christ had ordained, or the nature of the Gospel did bear. Therefore that same overthwart appliance to heavenly things is the only thing wherein a man may worthily blame them, for that being not contented with the simple and natural institution of Christ, they swerved to the shadows of the law.  
If a man do diligently weigh, that this difference is put by the word of the Lord between the sacrifices of Moses, & our thanksgiving, that whereas those did represent to that Jewish people, the same effectualness of the death of Christ, which is at this day delivered to us in the Supper, yet the manner of representing was diverse. For in those, the levitical priests were commanded to figure the which Christ should perform: there was brought a sacrifice which should be in the stead of Christ himself: there was an altar whereupon it should be offered: Finally all things were so done, that there was set before their eyes an image of the sacrifice which was to be offered to God for a satisfactory cleansing. But sins the time that the sacrifice is ended, the Lord hath appointed to us an other order: namely that it should convey to the faithful people the fruit of the sacrifice offered to him by the Son. Therefore he hath given us a table whereat we should eat, not an altar whereupon sacrifice should be offered: he hath not consecrated priests to sacrifice, but ministers to distribute the holy banquet. How much more high & holy the mystery is, so much more religiously and with greater reverence it is meet to be handled. Therefore there is no way safer, than putting away all boldness of man's understanding, to stick fast in that alone which the Scripture teacheth. And truly if we consider that it is the Supper of the Lord & not of men, there is no cause why we should suffer ourselves to be removed one hear breadth from it by any authority of men or prescription of years. 
i Cor. xi.xx.  Therefore when the Apostle minded to cleanse it from all faults which had already crept into the church of the Corinthians, he useth the readiest way thereunto, that is, he calleth it back to the only institution of it, from whence he showeth that a perpetual rule ought be fetched.  
Now lest any wrangler should stir us up strife by reason of the names of sacrifice and sacrificing priest, I will also declare, but yet briefly, what in the whole discourse I have meant by a sacrifice, and what by a Sacrificing priest. Whoso stretch the word sacrifice to all holy Ceremonies and doings of religion, I see not by what reason they do it. We do know that by the continual use of the Scripture a sacrifice is called that which the Greeks call sometime Thusia, sometime Prosphora sometime Telete. Which being generally taken comprehendeth whatsoever is in any wise offered to God. Wherefore we must make distinction: but yet so that this distinction may have a supernal appliance of similitude from the sacrifices of the law of Moses: under the shadows whereof the Lord willed to represent to his people the whole truth of sacrifices. Of those although there were diverse forms, yet they may all be referred to two sorts. For either there was oblation made for sin after a certain manner of satisfaction, whereby guiltiness was redeemed before God: or it was a sign of the worshipping of God, & a testifyeng of religion: sometime in stead of supplication, to crave the favour of God: sometime in stead of thanksgiving, to testify thankfulness of mind for benefits received: sometime only for an exercise of Godliness, to renew the stablishing of the covenant: to which later sort pertained burnt offerings, drink offerings, oblations, first fruits, & peace offerings. Wherefore let us also divide ours into two kinds: and for teachings sake let us call the one the sacrifice of worship & of Godly devotion, because it consisteth in the honouring & worshipping of God, which the faithful both own & yield unto him: or, if you will, the sacrifice of thanksgiving: forasmuch as it is given to God of none but of them that being laden with immeasurable benefits, do tender to him themselves with all their doings. The other may be called propitiatory or of expiation. The sacrifice of expiration is that which tendeth to appease the wrath of God, to satisfy his judgment, & so to wash & wipe away sins: whereby the sinner cleansed from the filthy spots of them & restored into purity of righteousness, may return into favour with God himself. 
●●o. xxix ixxix.  So in the law those were called sacrifices that were offered for the purging of sins: not for that they were sufficient to recover the favour of God, or to put away iniquity: but for that they shadowed out such a true sacrifice which at length was fully done by Christ alone: & by him alone, because it could be done by none other: & once, because the effectualness and force of that one sacrifice which Christ hath fully done, is eternal, as he himself hath testified with his own mouth, 
job. nineteen. thirty.  when he said that it was ended & fulfilled: that is to say, that whatsoever was necessary to the reconciling of the Father's favour, to the obtaining of the forgiveness of sins, to righteousness & to salvation, all the same was performed & fulfilled with that his only oblation, and there so nothing wanted thereof that there was afterward no place left to any other sacrifice.  
Wherefore I determine, that it is a most wicked reproach, & blasphemy not to be suffered, as well against Christ as against the sacrifice which he hath fully done by his death upon the cross for us, if any man by renewing an oblation think to purchase the pardon of sins, to appease God, and to obtain righteousness. But what is else done by Massing, but that by deserving of new oblation we may be made partakers of the passion of Christ? And, that there might be no measure of madding, they thought it but a small thing to say that there is made indifferently a common sacrifice for the whole church, unless they further said that it is in their choice to apply it peculiarly to this man or that man to whom they would, 

The common price of a Mass in france is three Karolus.  
Which make. thirty deniers, about the value of a sterling groat.   or rather to every one whosoever he were that would buy for himself such ware with ready money. Now because they could not reach to the price that judas had, yet that they might in some mark resemble their author, they kept the likeness of number. judas sold him for thirty silver pens: these fellows sell him, after the French account, for thirty. brazen pens: but judas sold him once, these fellows sell him as oft as they can find a bier. In this sense also we deny that they be sacrificing priests, that is to say, they that with such an oblation are means to God for the people, they that appeasing God, may purchase the satisfactory purging of sins. For Christ is the only Bishop & sacrificing priest of the new Testament, into whom all Presthodes are removed, and in whom they be shut up and ended. And if the Scripture had made no mention of the eternal priesthood of Christ: yet forasmuch as God, sins that he hath taken away those old Presthodes, hath ordained none, the Apostles argument remaineth invincible, that no man taketh honour to himself but he that is called of God. 
He. v. iiii  By what affiance therefore dare these robbers of God, that boast themselves for the butchers of Christ, call themselves the sacrificing priests of the living God?  
Plato hath an excellent place in his second book of Common weal. Where when he entreateth of the old manners of expiation, and laugheth to scorn the foolish confidence of evil men and wicked doers, which thought that their wicked doings were by these as by coverings hidden that the Gods could not see them, and did, as if they had gotten warrant of the Gods by covenant, more carelessly follow their own lusts: he seemeth thoroughly to touch the manner of satisfactory purging of the Mass, such as is at this day in the world. To beguile and undermine an other man, all men know to be unlawful. To grieve widows with wrongful dealings, to rob the fatherless, to trouble the poor, by evil crafty means to catch other men's goods to themselves, with forsweringes and deceits to enter forcibly into any man's possessions, to oppress any man with violence and tyrannous fear, all men confess to be wicked. How therefore dare so many commonly do all these things, as though they should freely be bold to do them? Truly, if we rightly weigh it, no other cause doth so much encourage them, but because they have confidence, that by the sacrifice of a Mass, as by payment of full price for recompense, they shall satisfy God, or at the least that this is an easy way to compound with him. Then Plato proceedeth further to scorn their gross blockishness, which think that by such satisfactory cleansinges those pains are redeemed that otherwise they should suffer in hell. And whereto serve at this day the yereli obites, & the greater part of Masses, but that they which throughout all their life have ben most cruel tyrants, or most ravenous robbers, or given fourth to all mischievous doings, should as though they were redeemed by this price, escape the fire of purgatory?  
Under the other kind of sacrifice, which we have called the sacrifice of thanksgiving, are contained all the dutieful works of charity, which when we extend to our brethren, we honour the Lord himself in his members: then, all our prayers, praisings, gevinge of thanks, & whatsoever we do to the worshipping of God. Al which things finally do hung upon the greater sacrifice, whereby we are in soul and body hallowed to be a holy temple to the Lord. For neither is it enough, if our outward doings be applied to the obeying of him: but first ourselves, and then all that is ours ought to be consecrate and dedicate to him: that whatsoever is in us, may serve his glory, & may savour of zealous endeavour to advance it. This kind of sacrifice tendeth nothing at all to appease the wrath of God, nothing at all to obtain forgiveness of sins, nothing at all to deserve righteousness: but is occupied only in magnifyeng & extolling of God. For it can not be pleasant & acceptable to God, but at their hands, whom by forgiveness of sins already received he hath by other means reconciled to himself, and therefore acquitted them from guiltiness. But it is so necessary for the church, that it can not be away from it. Therefore it shallbe everlasting, so long as the people of God shall continued, as we have before already showed out of the Prophet: for in that meaning I will take this prophecy, 
Mala. i. xi.  For from the rising of the sun to the going down thereof, great is my name among the Gentiles, and in every place incense shallbe offered to my name, and a clean offering: because my name is terrible among the Gentiles, saith the Lord: so far is it of, that we would put it away. 
Ro. xii. i.  So Paul biddeth us to offer our bodies, a sacrifice living, holy, acceptable to God, a reasonable worship. Where he spoke very pithily, when he added that this is our reasonable worshipping: for he meant the spiritual manner of worshipping of God, which he did secretly set in comparison against the carnal sacrifices of the law of Moses. 
Heb. xiii. xvi. Phili. iiii. xvii●.  So liberal doing of good and communicating are called sacrifices by which God is pleased. So the liberality of the Philippians, whereby they had relieved the poverty of Paul, is called a sacrifice of sweet smelling. So all the good works of the faithful are called spiritual sacrifices.  
And why do I seek out many examples? For commonly this manner of speaking is often found in the Scriptures. Yea & while the people of God was yet held under the outward schooling of the law, yet the Prophets did sufficiently express, that under those carnal sacrifices was the truth, which the Christian church hath common with the nation of the jews. 
Ps. cxli two Ose, xiiii. iii. Ps li xxi. Hebr. xiii. iv.  After which manner David prayed, that his prayer might as incense, ascend into the sight of God. And Osee called givings of thanks, the calves of lips, which in an other place David calleth the sacrifices of praise. Whom the Apostle himself following, calleth them also the sacrifices of praise, and expoundeth them the fruits of lips confessing to his name. This kind of sacrifice the Supper of the Lord can not want: wherein when we declare his death and render thanksgiving, we do nothing but offer the sacrifice of praise. Of this office of sacrificing, all we Christians are called a kingly priesthood: 
i Pe. ii.ix.  because by Christ we offer to God that sacrifice of praise of which the Apostle speaketh, the fruit of lips that confess to his name. For neither do we with our gifts appear in the sight of God without an intercessor. Christ is he, which being the mediator coming between, we offer us and ours to the Father. He is our Bishop, which being entered into the sanctuary of heaven hath opened the entry to us. He is the altar, upon which we lay our gifts, that in him we may be bold all that we are bold. 
reve. i. vi  It is he (I say) that hath made us a kingdom and priests to the Father.  
What remaineth but that the blind may see, the deff may hear, children themselves may understand this abomination of the Mass? which being offered in a golden cup, hath made drunk the kings & peoples of the earth, from the highest to the lowest, hath so stricken them with drowsiness and giddiness, that being become more senseless than brute beasts, they have set the whole ship of their safety only in this deadly devouring gulf. Truly Satan never did bend himself with a stronger engine than this to assail & vanquish the kingdom of Christ. This is the Helen, 
Queen Helen the Grecian Harlott, cause of the war of Troy.  for whom the enemies of the truth fight at this day with so great rage, so great furiousness, so great cruelty: & a Helen in deed, with whom they so defile themselves with spiritual whoredom, which is the most cursed of al. I do not here so much as one's touch with my little finger those gross abuses, wherewith they might colour the unholi pureness of their holy Mass: how filthy markettinge they use, how unhonest gains they make with their massinges, with how great ravening they fill their covetousness. Only I do point unto, and that with few & plain words, what manner of thing is even the very holiest holiness of the Mass, for which it hath deserved in certain ages past to be so honourable & to be had in so great reverence. For, to have these so great mysteries set out according to their worthiness, requireth a greater work: and I am unwilling to mingle herewith those filthy uncleannesses that commonly show themselves before the eyes & faces of all men: that all men may understand, that the Mass taken in her most piked pureness, & wherewith it may be set out to the best show, without her appendances, from the root to the top swarmeth full of all kind of wickedness, blasphemy, idolatry, and sacrilege.  
The readers now have in a manner almost all those things gathered into an abridgement, which we have thought behoveful to be known concerning these two Sacraments: the use of which hath been delivered to the Christian church from the beginning of the new testament, to continue to the very end of the world: namely, that Baptism should be as it were a certain entry into it, & an admission into Faith: & the Supper should be as it were a continual food, wherewith Christ spiritually feedeth the family of his faithful. Wherefore as there is but one God, one Faith, one Christ, one church his body: so there is but one Baptism, & is not oft ministered again. But the Supper is from time to time distributed, that they which have been once received into the church, may understand that they be continually fed with Christ. Beside these two as there is no other Sacrament ordained of God, so neither ought the church of the faithful to acknowledge any other. For, that it is not a thing that lieth in the choice of man, to raise & set up new Sacraments, he shall easily understand the remembreth that which hath been here before plainly enough declared, that is, that Sacraments are appointed of God to this end, that they should instruct us of some promise of his, & testify to us his good will toward us: and he also that calleth to mind, 
●sa xl xiii. Rom. xi. xxxiiii.  that none hath been God's counsellor, that might promise us any certainty of his will, or assure us and bring us out of care, what affection he beareth toward us, what he will give, or what he will deny us. For therewith is also determined, that no man can set fourth a sign to be a testimony of any will or promise of his: it is he himself alone, that can by a sign given testify to us of himself. I will speak it more briefly, and peradventure more grossly, but more plainly. A Sacrament can never be without promise of salvation. All men gathered on a heap together can of themselves promise nothing of our salvation. Therefore neither can they of themselves set fourth or set up a Sacrament.  
Therefore let the Christian church be contented with these two, and let her not only not admit or acknowledge any third for the present time, but also not desire or look for any to the end of the world. For whereas certain diverse Sacraments, 
E●o. xvi. xiii. &. xvii. vi. i. Corin, x, iii. Numer. xxi. viii.  beside those their ordinary ones, were given to the jews, according to the diverse course of times, as Mamna, Water springing out of the rock, the Brazen serpent and such other: they were by this change put in mind that they should not stay upon such figures, whoes state was not very steadfast: but that they should look for some better thing from God, which should continued without any decayeng, and without any end. But we are in a far other case, to whom Christ is openly showed: in whom all the treasures of knowledge and wisdom are hidden with so great abundance and plenty, 
john. iii. xiiii. Col. two. iii.  that either to hope for or look for any new increase to these treasures, is verily to move God to wrath, and to provoke him against us. We must hunger for, seek, look upon, learn, and thoroughly learn Christ alone, until that great day shall appear, wherein the Lord shall openly show to the full of glory of his kingdom, and himself such as he is, to be beholden of us. 
i Io. iii.ii. i john two. xviii. i Pe. i xx. Heb. i. two.  And for this reason this our age is in the Scriptures signified by the last hour, the last days, the last times, that no man should deceive himself with vain looking for any new doctrine or revelation. For many times and in many sorts he spoke before by his Prophets: in these last days the heavenly Father hath spoken in his beloved Son, which only can manifestly show the Father: and in deed he hath manifestly showed him to the full, so much as behoveth us, while we now behold him by a glass. 
i Cor. x●i xii.  As therefore this is now taken away from men, that they can not make new Sacraments in the church of God: so it were to be wished, that as little as were possible of man's invention might be mingled with those Sacraments that are of God. For like as when water is poured in, the wine departeth and is delayed: & as with leaven scattered among it, the whole lump of done waxeth sour: so the pureness of the mysteries of God is nothing else but defiled when man addeth any thing of his own. And yet we see how far the Sacraments are swerved out of kind from their natural pureness, as they be handled at this day. There is each-where to much of pomps, ceremonies, and gesturinge: but of the word of God in the mean time there is neither any consideration nor mention, without which even the Sacraments themselves are not Sacraments. Yea and the very ceremonies that are ordained of God, in so great a rout can not once lift up their head, but lie as it were oppressed. How little is that seen in Baptism, which only ought there to have shined and been looked upon, as we have in an other place rightfully complained, even Baptism itself? As for the Supper, it is utterly buried, sins that it hath been turned into the Mass, saving that it is seen once every year but in a mangled and half torn fashion.   

The xix Chapter. Of the five falsely named Sacraments: where is declared, that the other five which have been hitherto commonly taken for Sacraments, are not Sacraments: and then is showed what manner of things they be.  
OUr former discourse concerning Sacraments might have obtained this with the sober and willing to learn, that they should not over curiously proceed any further, nor should without the word of God embrace any other Sacraments beside those two which they knew to be ordained of the Lord. But forasmuch as that opinion of the seven Sacraments, being commonly used in all men's take, having wandered through all schools and preachings, hath by very ancienty gathered roots, and is yet still settled in the minds of men: I thought that I should do a thing worth the travail, if I should severally and more nearly search those other five that are commonly adnumbred among the true and natural Sacraments of the Lord, and wiping away all deceitful colour, should set them fourth to be seen of the simple such as they be, and how falsely they have been hitherto taken for Sacraments. First, I here protest to all the godly, that I do not take in hand this contention about the name for any desire of striving, but that I am by weighty causes led to fight against the abuse of it I am not ignorant that Christians are Lords, as of words, so of all things also, & therefore may at their will apply words to things, so that a godly sense be kept, although there be some unproprenesse in the speaking. All this I grant: although it were better that the words should be made subject to things, than things to the words. But in the name of Sacrament there is an other consideration. For they which make seven Sacraments, do therewithal give to them all this definition, that they be visible forms of invisible grace: they make them altogether vessels of the Holy ghost: instruments of giving of righteousness, causes of the obtaining of grace. Yea and the Master of the sentences himself denieth that the Sacraments of the law of Moses are properly called by this name, because they did not deliver in deed the thing that they figured. Is it, I beseech you, to be suffered, that those signs which the Lord hath hallowed with his own mouth, which he hath garnished with excellent promises, should not be accounted for Sacraments: and in the mean time this honour should be conveyed away to those usages which men either have devised of themselves, or at least do observe without express commandment of God? Therefore either let them change the definition, or let them abstain from the wrongful using of this word, which doth afterward engender false opinions and full os absurdity. Extreme anointing (say they) is a figure and cause of invisible grace, because it is a Sacrament. If we ought in no wise to grant that which they gather upon it, then truly we must resist them in the name itself, lest thereby we admit that it may give occasion to such an error. Again when they would prove it to be a Sacrament, they add this cause, for that it consisteth of the outward sign and the word. If we find neither commandment nor promise of it, what can we do else but cry out against them?  
Now appeareth that we brawl not about the word, but do move a controversy not superfluous concerning the thing itself. Therefore this we must strongly hold fast, which we have with invincible reason before confirmed, that the power to institute a Sacrament is in the hand of none but of God only. For a Sacrament aught with a certain promise to raise up & comfort the consciences of the faithful: which could never receive this certainty from man. 
Esay. xl. xiii. Rom. xi. ●xxiiii.  A Sacrament ought to be to us a witnessing of the good will of God toward us, whereof none of all men or Angels can be witness, forasmuch as none hath been of God's counsel. Therefore it is he alone which doth with right authority testify of himself to us by his word. A Sacrament is a seal, wherewith the testament or promise of God is sealed. But it could not be sealed with bodily things and elements of this world, unless they be by the power of God framed and appointed thereunto. Therefore man can not ordain a Sacrament, because this is not in the power of man, to make that so great mysteries of God should lie hidden under so base things. The word of God must go before, which may make a Sacrament to be a Sacrament, as Augustine very well teacheth. 
Homil. in jol. 5. lxxx. Act. ix.xl. &. x. xxxvi.  Moreover it is profitable that there be kept some difference between the Sacraments and other ceremonies, unless we will fall into many absurdities. The Apostles prayed kneeling: therefore men shall not kneel without a Sacrament. It is said that the disciples prayed toward the East: therefore the looking into the East shallbe a Sacrament. Paul willeth men in every place to lift up pure hands, 
i Tim. two. viii.  and it is rehearsed that holy men oftentimes prayed with their hands lifted up: then let the lifting up of hands also be made a Sacrament. Finally let all the gestures of the holy ones turn into Sacraments. Howbeit I would not also much pass upon these things, if so that they were not joined with those other greater discommodities.  
If they will press us with the authority of the old church, I say that they pretend a false colour. For this number of seven is no where found among the Ecclesiastical writers: neither is it certain at what time it first crept in. I grant in deed that sometime they be very free in using the name of a sacrament: but what mean they thereby? even all ceremonies & outward rites, & all exercises of godliness. But when they speak of those signs, that aught to be witnesses of the grace of God toward us, they are contented with these two, Baptism, and the Supper. Lest any man should think that I falsely boast of this, 
Episto. 11●.  I will here rehearse a few testimonies of Augustine. To januarius he saith: First I would have thee to hold fast that which is the chief point of this disputation, that our Lord Christ (as he himself saith in the gospel) hath made us subject to a light yoke and a light burden. Wherefore he hath bound together the fellowship of the new people with Sacraments very few in numbered, very easy in observing, very excellent in signification. As are Baptism hallowed in the name of the Trinity, and the Communicating of the body and blood of the Lord, and whatsoever else is set forth in the cononical Scriptures. Again, in his book of Christian doctrine. 
Lib. iii. cap. ix.  Sins the lords resurrection, the Lord himself and the doctrine of the Apostles hath delivered certain few signs in stead of many, and those most easy to be done, most reverend in understanding, most pure in observing: as is Baptism, and the Celebrating of the body and blood of the Lord. Why doth he here make no mention of the holy number, that is, of the number of seven? Is it likely that he would have passed it over, if it had been at that time ordained in the church, specially sith he is otherwise in observing of numbers more curious than need were? Yea, when he nameth Baptism and the Supper, & speaketh nothing of the rest: doth he not sufficiently signify, that these two mysteries do excel in singular dignity, and that the other ceremonies do rest beneath in a lower degree? Wherefore I say that these sacramentary doctors are destitute not only of the word of the Lord, but also of the consent of the old church, how much soever they glory of this pretence? But now let us come down to the special things themselves.  

¶ Of Confirmation.  
This was the manner in old time, that the children of Christians, when they were grown to age of discretion, should be brought before the Bishop: that they should fulfil that duty which was required of those that being grown in years did offer themselves to Baptism, For these sat among those that were to be catechised, till being fully instructed in the mysteries of the faith, they could make a confession of their faith before the bishop and the people. Therefore they that were baptized being infants, because they had not then made confession of their faith before the church, were about the end of their childhod or in the beginning of their years of discretion presented again by their parents, and were examined of the Bishop according to the form of the Catechism, which they had then certain and common. And that this doing, which otherwise ought worthily to be grave & holy, might have the more reverence and dignity, there was added also the Ceremony of laying on of hands. So that same child, his faith being allowed, was let go with solemn blessing. The old writers do oft make mention of this manner. Leo the Pope writeth: If any return from heretics, let him not be baptized again: but (which he wanted among the Heretics) let the virtue of the Spirit be given him by the Bishops laying on of his hands. 
Epist. 39  Here our adversaries will cry out, that it is rightfully called a Sacrament, in which the holy ghost is given, but Leo himself doth in an other place declare what he meaneth by those words: Whoso (saith he) is baptised among heretics, let him not be rebaptized, but with calling upon the Holy ghost, 
Episto. lxxvii.  let him be confirmed with laying on of hands: because he received only the form of Baptism without sanctifying. Jerome also maketh mention of it, writing against the Luciferians. But although I do not deny that Jerome somewhat erreth therein, for that he saith that it is an observation of the Apostles: yet he is most far from these men's follies. And the very same also he qualifieth, when he addeth, that this blessing is given to the bishops only, rather in honour of their priesthood than by the necessity of law. Therefore such laying on of hands, which is done simply in stead of blessing, I praise and would that it were at this day restored to the pure use thereof.  
But the later age, having in a manner blotted out the thing itself, hath set I wots not what feigned confirmation for a Sacrament of God. They have feigned that the virtue of Confirmation is, to give the Holy ghost to the increase of Grace, which in Baptism was given to innocenty: to strengthen them to battle, which in Baptism were new begotten to life. This Confirmation is celebrate with anointing, and with this form of words, I sign thee with the sign of the holy cross, and confirm thee with the chresme of salvation, in the name of the Father, and of the Son, and of the Holy ghost. All this is gayely and trimly done. But where is the word of God, that may promise here the presence of the Holy ghost? They can not bring forth one tittle. Whereby then will they certify us that their chresme is the vessel of the Holy ghost? We see oil, that is, a thick and fat liquor and nothing else. Let the word (saith Augustine) be added to the element, & there shallbe made a Sacrament. Let them (I say) bring forth this word, if they will have us in the oil to look upon any thing but the oil. If they did acknowledge themselves ministers of the Sacraments, as they ought, we needed to strive no longer. This is the first law of a minister, that he do nothing without commandment. Go to, let them bring forth any commandment of this point ministery, & I will not speak one word more. If they have no commandment, they can not excuse their boldness full of sacrilege. After this manner the Lord asked the Pharisees, 
Mat. xii xxv.  whether the Baptism of john were from heaven or from men: if they had answered, from men, them he had made them confess that it was trifling and vain: if from heaven, than were they compelled to acknowledge the doctrine of john. Therefore lest they should to much slander john, they durst not confess that it was from men. If therefore Confirmation be from men, it is proved to be vain and trifling: if they will persuade us that it is from heaven, let them prove it.  
They do in deed defend themselves with the example of the Apostles, whom they think to have done nothing rashly. That is well in deed: neither would we blame them, if they showed themselves followers of the Apostles. 
Act. viii. xv.  But what did the Apostles? Luke reporteth in the Acts, that the Apostles which were at Jerusalem, when they heard that Samaria had received the word of God, sent thither Peter and john: they prayed for the Samaritans, that they might receive the Holy ghost, which was not yet come into any of them, but they were baptised only in the name of jesus: when they had prayed, they laid their hands upon them: by which laying on, the Samaritans received the Holy ghost. And of this laying on of hands he diverse times maketh mention. I hear what the Apostles did: that is, they faithfully executed their ministry. The Lord willed that those visible and wonderful graces of the Holy ghost, which he then poured out upon his people, should be ministered and distributed of his Apostles by the laying on of hands. But under this laying on of hands I think there was not contained any higher mystery: but I expound it, that they adjoined such a ceremony, that by the very ouward doing they might signify, that they commended and as it were offered to God him upon whom they laid their hands. If this ministery which the Apostles then executed, were yet still remaining in the church, the laying on of hands also ought to be kept. But sins that same grace hath cessed to be given, whereto serveth the laying on of hands? truly the Holy ghost is yet present with the people of God, without whom being guider & director, the church of God can not stand. For we have the eternal promise and which shall ever stand in force, by which Christ calleth to himself them that thirst, 
joh. seven. xxxvii.  that they may drink living waters. But those miracles of powers, and manifest workings, which were distributed by the laying on of hands, have ceased, neither behoved it that they should be, but for a time. For it behoved that the preaching of the Gospel while it was new, should be gloriously set fourth and magnified, with unheard of and unwonted miracles. From which when the Lord cessed, he did not by and by forsake his church, but taught that the royalty of his kingdom, and the dignity of his word was excellently enough disclosed. In what point therefore will these stageplaiers say that they follow the Apostles? They should have done it with laying on of hands, that the evident power of the Holy ghost might by and by show forth itself. This they bring not to pass: why therefore do they boast that the laying on of hands maketh for them, which we read in deed that the Apostles used, but altogether to an other end?  
This hath like reason as if a man should teach that that breathing wherewith the Lord breathed upon his disciples, is a Sacrament whereby the Holy ghost is given. 
john. xx. xxii.  But whereas the Lord did this once, he did not also will that we should do the same. After the same manner also the Apostles laid on their hands, during the time that it pleased the lord that the visible graces of the Holy ghost should be distributed at their prayers: not that they which come after, should only playerlike and without the thing in deed counterfeit an empty & cold sign, as these apes do. But if they prove that in laying on of hands they follow the Apostles, (wherein they have no like thing with the Apostles, saving I wot not what overthwart wrongful counterfeiting) yet whence cometh their oil which they call the oil of salvation? Who taught them to seek salvation in oil? Who taught them to give to it the power of strengthening? Did Paul, 
Ga. iiii. ix Colo. two. xx.  which draweth us far away from the elements of this world, which condemneth nothing more than the sticking to such petty observations? But this I boldly pronounce, not of myself, but from the Lord. Whoso call oil the oil of salvation, they forswear the salvation which is in Christ, they deny Christ they have no part in the kingdom of God. For oil is for the belly, and the belly for oil: the Lord shall destroy both. For all these weak elements, which decay with very use, belong nothing to the kingdom of God, which is spiritual and shall never decay. What then? will some men say: do you measure with the same measure, the water wherewith we be baptized, and the bread and wine under which the Supper of the Lord is given? I answer that in Sacraments given of God, two things are to be looked unto: the substance of the bodily thing which is set before us, and the form that is by the word of God printed in it, wherein lieth the whole strength. In respect therefore that the bread, wine, and water that are in the Sacraments offered to our sight, do keep their own substance, this saying of Paul always hath place▪ 
i Cor. vi.xiii.  Meat for belly, and the belly for meats: God shall destroy them both. For they pass and vanish away with the fashion of this world. But in respect that they be sanctified by the word of God, that they may be Sacraments, they do not hold us in the flesh, but do truly and spiritually teach us.  
But let us yet more nearly look into it, how many monsters this fat liquor fostreth and feedeth. These anoynters say, that the Holy ghost is given in Baptism, to innocence: in Confirmation, to increase of grace, that in Baptism, we are new begotten into life: in confirmation, we are prepared to battle. And they are so passed shame, that they deny that Baptism can well be done without confirmation. O wickedness. Are we not therefore in Baptism buried together with Christ, being made partakers of his death, that we may be also partners of his resurrection. But this fellowship with the death and life of Christ Paul expoundeth to be the mortifying of our flesh, 
Ro. vi. iiii  and quickening of our spirit: for that our old man is crucified, that we may walk in newness of life. What is to be armed to battle if this be not? If they counted it a matter of nothing, to tread under feet the word of God: why did they not yet at least reverence the church, to whom they will in every point seem so obedient. But what can be brought forth more strong against their doctrine, than that decree of the Milevitane council? Whoso sayeth that Baptism is given only for forgiveness of sins, and not for a help of grace to come, 
Acts. viii. xvi.  accursed be he. But whereas Luke, in the place which we have alleged, saith that they were baptized in the name of jesus Christ, which had not received the Holy ghost: he doth not simply deny that they were endued with any gift of the Holy ghost, which believed in Christ with heart, and confessed him with mouth: but meaneth of that receiving of the Holy ghost, whereby the open powers and visible graces were received. 
Act. two. iiii  So is it said that the Apostles received the Spirit on the day of Pentecost, whereas it had been long before said unto them of Christ, It is not you that speak, but the Spirit of my Father which speaketh in you. Behold all ye that are of God, the malicious and poisonous deceit of Satan. That thing which was truly given in Baptism, he lyengly saith to be given in his confirmation, that he may by stealth lead you unware from Baptism. Who now can doubt that this is the doctrine of Satan, which cutting away from Baptism the promises properly belonging to Baptism, doth convey away and remove them to an other thing? It is found (I say) upon what manner of foundation this godly anointing standeth. The word of God is, that all they which are baptized in Christ, 
Gala. iii. xvii. De consy dist. v. cap. Sp.  have put on Christ with his gifts. The word of the anoynters is, that they received in Baptism no promise, by which they may be armed in battles. That is the voice of the truth, therefore this must be the voice of lying. Therefore I can more truly define this Confirmation than they have hitherto defined it: namely, that it is a notable slander of Baptism, which darkeneth, yea abolisheth the use thereof: that it is a false promise of the devil, which draweth us away from the truth of God. Or, if you will, it is oil defiled with the lying of the devil, which as it were by overspreading of darkness, deceiveth the eyes of the simple.  
They add furthermore, that all the faithful aught after Baptism to receive the Holy ghost by laying on of hands, that they may be found full Christians: 
Verba cap i de Consecr. dis. v con. aurel. ca ut Ieiuni●  because he shall never be a Christian, that is not chresmed with the bishops Confirmation. These be their own sayings word for word. But I had thought that whatsoever things pertained to Christianity, were all set forth in writing and comprehended in Scriptures. Now, as I perceive, the true form of religion is to be sought and learned from else where than out of the the Scriptures. Therefore the whole wisdom of God, the heavenly truth, the whole doctrine of Christ, doth but begin Christians, and oil maketh them perfect. By this sentence are damned all the Apostles, and so many Martyrs, whom it is most certain to have never been ●hresmed: forasmuch as the oil was not yet made, which being poured upon them, they might fulfil all the parts of christianity, or rather might be made christians which yet were none. But, though I hold my peace, they do largely confute themselves. For, how many of the numbered of their own people do they anoint after Baptism? why therefore do they suffer such half christians in their flock, whoes imperfection might easily be helped? Why do they with so careless negligence suffer them to omit that which was not lawful to be omitted without grievous offence? Why do they not more severely call upon the keeping of a thing so necessary, and without which salvation can not be obtained, unless peradventure some be prevented by death? verily when they so freely suffer it to be despised, they secretly confess that it is not of so great value as they boast it.  
Last of all they determine that this holy anointing is to be had in greater reverence than Baptism: 
Cap. De his vero, Dist. eadem.  because this anointing is peculiarly ministered by the hands of the chief Bishops, but Baptism is commonly distributed by every priest. What may a man here say, but that they are utterly mad, which so flatter their own inventions, that in comparison of them they carelessly despise the holy ordinances of God? O mouth that robbest God, darest thou set a fat liquor only defiled with the stink of thine own breath, and enchanted with murmuring sound of words, against the Sacrament of Christ, and to compare it with water hallowed with the word of God? But thy wickedness accounted this but a small matter, unless thou didst also prefer it above the same. These be the answers, 
Trestle, Apollo among the Heathen gave answers & Prophecies at a threefooted board or trestle Lib. iiii. Senten. Dist. seven cap. two.  of the Holy see, these be the Oracles of the apostolic trestle. But some of them, even in their own opinion, begun somewhat to qualify this unbridled madness. It is (say they) to be worshipped with greater reverence: peradventure not for the greater virtue and profit that it giveth: but because it is given of the worthier men, and is made in the worthier part of the body, that is, in the forehead: or because it bringeth a greater increase of virtues, although Baptism avail more to forgiveness. But in the first reason do they not bewray themselves to be Donatists, which measure the force of the Sacrament by the worthiness of the minister. But I will admit, that Confirmation be called the worthier by reason of the worthiness of the Bishop's hand. But if a man ask of them, from whence so great prerogative hath been given to Bishops, what reason will they bring beside their own lust? The Apostles alone used that power, which alone distributed the Holy ghost? Are the Bishop's alone Apostles? Yea, are they Apostles at all? But let us also grant them that: why do they not by the same argument affirm, that Bishops alone ought to touch the Sacrament of the blood in the Supper of the Lord: which they therefore deny to lay men, because the lord gave it to the Apostles alone? If to the Apostles alone, why do they not conclude: therefore to the Bishops alone? But in that place they make the Apostles, simple priests: but now the giddiness of their head carrieth them an other way, suddenly to create them Bishops. finally Ananias was no Apostle, 
Acts. ix. xvii. Dist. ix. cap. pervenit.  to whom yet Paul was sent, that he should receive his sight, be baptized, and be filled with the Holy ghost. I will add this also to the heap: If by the law of God this was the proper office of Bishops, why have they been so bold to give it away to common priests? as we read in a certain epistle of Gregory.  
As for their other reason, how trifling, fond, and foolish is it, to call their Confirmation worthier than the Baptism of God, because in it the forehead is anointed with oil, and in Baptism the hinder part of the head, as though Baptism were done with the oil and not with the water? I call all the godly to witness, whether these losels do not endeavour themselves to this only end, to corrupt the pureness of the Sacraments with their leaven. I have already spoken this in an other place, that in the Sacraments, that which is of God scarcely glimmereth through at holes, among the rout of the inventions of men. If any man did not believe me therein, let him now at least believe his own masters. Loc, passing over the water, and making no account of it, they highly esteem the only oil in Baptism. We therefore on the contrary side do say, that in Baptism the forehead also is dipped in water. In comparison of this, we esteem not your oil worth one piece of dung, whether it be in Baptism or in confirmation. If any allege that it is sold for more: by this adding of price, the goodness (if any were in it) is corrupted: so much less may they commend a most filthy deceit by theft. In the third reason they bewray their own ungodliness, while they prate that in confirmation is given a greater increase of virtues than in Baptism. By the laying on of hands the Apostles distributed the visible graces of the Spirit. In what thing do these men's fat liquor show itself fruitful? But away with these qualifiers, that cover one sacrilege with many sacrileges. It is like the Gordian: which it is better to break in sunder, than to labour so much in undoing it.  
But now when they see themselves destitute of the word of God and probable reason, they pretend as they are wont, that it is a most ancient observation and established by consent of many ages. Although that were true, yet they win nothing thereby. A Sacrament is not from the earth, but from heaven: not from men, but from God alone. They must prove God to be the author of their confirmation if they will have it taken for a Sacrament. But why do they object antiquity, whereas the old writers, when they mind to speak properly, do nowhere reckon more Sacraments than two? If a fortress of our faith were to be sought from men, we have an invincible tower, that the old Fathers never acknowledged those for Sacraments which these men do lyengly feign to be Sacraments. The old writers speak of the laying on of hands: 
Lib. iii. de bap. contra. Donat. Cap. xv●.  but do they call it a Sacrament? Augustine plainly affirmeth that it is no other thing than prayer. Neither let them here bark against me with their stinking distinctions, that Augustine meant that not of the laying on of hands used to confirmation, but which was used to healing or reconciliation. The book remaineth and is abroad in the hands of men. If I wrist it to any other sense than Augustine himself wrote it, I give them leave after their ordinary manner to oppress me not only with railing, but also with spitting at me. For he speaketh of them that returned from Schism to the unity of the church. He denieth that they needed to be newly baptised: for he saith, that the laying on of hands sufficeth, that by the bond of peace the Lord may give them the Holy ghost. But for asmuch as it might seem an absurdity, that the laying on of hands should be done of new rather than Baptism: he showeth a difference. For (saith he) what other thing is the laying of hands, than prayer upon a man? And that this is his meaning, appeareth by an other place, where he sayeth: Hand is laid upon heretics amended, for the coupling of Charity, 
Lib v Cap. xxiii  which is the greatest gift of the Holy ghost, without which whatsoever holy things are in man they a veil not to salvation.  
But I would to God we did keep still the manner which I have said to have been in the old time, before that this untimely delivered image of a Sacrament was borne: not that it should be such a confirmation as they feign, which can not once be named without injury to Baptism: but a catechising, whereby children or they that were near to the age of discretion did declare an account of their faith before the church. But it should be the best manner of Catechizing, if a form were written to that use, containing and familiarly setting out a sum in a manner of all the articles of our religion, in which the whole church of the faithful aught without controversy to agree: that a child being ten years old should offer himself to the church to declare a confession of his faith, should be examined of every article, and answer to every one: if he were ignorant of any thing, or did not understand it he might be taught. So should he, before the church witnessing and beholding it, profess the only, true, and pure faith, wherewith the people of the faithful doth with one mind worship the one God. If this discipline were at this day in force, truly the slothfulness of some parents would be whetted, who do carelessly neglect instruction of their children as a thing nothing belonging to them, which then without open shame they could not omit: there should be among christian people a greater consent of faith, and not so great ignorance and rudeness of many: some should not be so rashly carried away with new and strange doctrines: finally all should have as it were a certain orderly instruction of christian learning.   

Of Penance.  
In the next place they set Penance, of which they entreat so confusely and disorderedly, that consciences can bear away no sure or sound thing of their doctrine. We have already in an other place declared at large, what we had learned out of the Scriptures concerning repentance, and then what they also teach of it. Now we have this only to touch, what reason they had that raised up the opinion, which hath heretofore reigned in churches and schools, that it is a Sacrament. But first I will briefly say somewhat of the usage of the old church, the pretence whereof they have abused to stablish their feigned invention. This order they kept in public penance, that they which had fully done the satisfactions enjoined them, were reconciled with solemn laying on of hands. That was the Sign of absolution, whereby both the sinner himself was raised up before God with trust of pardon, and the church was admonished gently to receive him into favour, putting away the remembrance of his offence. This Cyprian oftentimes calleth, 
Epi lib. i ep. two.  to give peace. That this doing might be of greater dignity, and have more commendation among the people, it was ordained that the Bishops authority should always be used for the mean herein. From hence came that decree of the second council at Carthage: Be it not lawful to a priest at the Mass publicly to reconcile a penitent. And an other decree of the council at Arausium. Let those, which in time of their penance departout of this life, be admitted to the Communion without the laying on of hands used in reconciling: if they recover of their sickness let them stand in the degree of penitentes, & when the time is fully expired, 
ca xxxiii.  let them receive of the Bishop the laying on of hands used in reconciling. Again the decree of the third council at Carthage: Let not the priest without the authority of the Bishop, reconcile a penitent. All these tended to this end, that the severity which they would have to be used in the behalf, should not with to much lenity grow in decay. Therefore they willed the Bishop to be judge of it, which was likely that he would be more circumspect in the examination thereof. Howbeit Cyprian in a certain place showeth, that not only the Bishop, but also the whole Clergy laid their hands on him. For thus he saith. At the full time they do penance, than they come to the Communion, and by the laying on of hands of the Bishop and the clergy, they receive power to partake of the Communion. afterward by process of time it came to this point, that beside public penance they used this ceremony also in private absolutions. 
Decret. 26. que. 6  Hereupon came that distinction in Gratian between public and private reconciliation. I judge that same old usage of which Cyprian maketh mention, to have been holy and healthful for the church, and I would that it were at this day restored. As for this later, although I dare not disallow it, or at least speak more sharply against it, yet I think it to be less necessary. Howsoever it be, yet we see that the laying on of hands in penance is a ceremony ordained of men, not of God, which is to be set among mean things & outward exercises: and those verily which are not to be despised, but which ought to be in a lower degree, than those that are commended unto us by the word of the Lord.  
But the romanists & the schoolmen, (which have an ordinary custom to corrupt all things with wrong expounding them) do here very carefully travail in finding out a Sacrament. Neither ought it to seem any marvel, for they seek a knot in a rush. But where they have it best, they leave a thing entangled, 
Libr. 4. Sen. di. 22. cap. 2  in suspense, uncertain, & confounded & troubled with diversity of opinions. They say therefore either that the outward penance is a Sacrament, and if it be so, that it ought to be taken for a sign of the inward penance, that is, of the contrition of heart, which shallbe the thing of the Sacrament: or that they both together are a Sacrament, not two Sacraments, but one full one. But, that the outward penance is only the Sacrament: the inward is both the thing & the Sacrament: and that the forgiveness of sins is the thing & not the Sacrament. Let them which keep in remembrance the definition of a Sacrament which we have above set, examine thereby that which these men call a Sacrament, & they shall find that it is not an outward ceremony ordained of the Lord for the confirming of our faith. If they cavil that my definition is not a law which they need to obey: 
Libr. 3. que. vet. testam.  let them hear Augustine, whom they feign that they esteem as most holy visible Sacraments (saith he) were ordained for carnal men's sakes, that by degrees of Sacraments they may be conveyed from those things that are seen with eyes to those things that are understanded. What like thing do either they themselves see, or can they show to other in that which they call the Sacrament of Penance? The same Augustine saith in an other place: It is therefore called a Sacrament, 
Sermone de bapt. infant.  because in it one thing is seen, & an other thing is understanded. That which is seen, hath a bodily form: that which is understanded, hath a spiritual fruit. Neither do these things in any wise agree with the Sacrament of penance, such as they feign it, where there is no bodily form that may represent a spiritual fruit.  
And, to kill these beasts upon their own fight place, if there be any Sacrament here to be sought, may it not be much more colerably said that the absolution of the priest is a Sacrament, than penance either inward or outward? For it might readily be said, that it is a ceremony to assure our faith of the forgiveness of sins, & hath a promise of the keys as they call it, Whatsoever ye shall bide or lose upon earth, shallbe bound or loosed in heaven. But some man would have objected, that the most part of them that are absolved of the priests, obtain no such thing by such absolution: whereas by their doctrine the Sacraments of the new law ought to work in deed that which they figure. This were but to be laughed at. For, as in the Supper, they make a double eating, a Sacramental eating which is equally common to good and to evil, & a spiritual eating which is only proper to the good: why might they not also feign the absolution is received two ways? Yet could I not hitherto understand what they meant with this their doctrine, which we have already taught how far it disagreeth from the truth of God, when we purposely entreated of that argument. Here my mind is only to show, the this doubt withslandeth not, but that they may call the absolution of the priest a Sacrament. 
Lib. iii. que ver. Testam. De bapt. paruul. Libr. v. de bapt. contra. Donat.  For they might answer by the mouth of Augustine, that sanctification is without the visible Sacrament, & the visible Sacrament without inward sanctification. Again, that the Sacraments do work in the only elect that which they figure. Again, that some do put on Christ so far as to the partaking of the Sacrament, other some to sanctification: the one, the good and evil equally do: this other, the good only. Truly they have more than childishly erred and be blind in the clear sun, which travailing with great hardness, yet espied not a thing so plain and open to every man.  
Yet lest they should wax to proud, in what part soever they set the Sacrament, I deny that it ought rightfully to be taken for a Sacrament. First, because there is no special promise to it, which is the only substance of a Sacrament. Again, because whatsoever ceremony is here showed fourth, it is the mere invention of men: whereas we have already proved that the ceremonies of Sacraments can not be ordained but of God. Therefore it was a lie and a deceit which they have invented of the Sacrament of penance. 
Lib. 4. Sen. dist. xiiii. cap. i. De peni. disti▪ i. cap. two.  This feigned Sacrament they have garnished with a meet commendation, calling it a second board after shipwreck: because if a man have by sinning marred the garment of innocence which he received in Baptism, he may by penance repair it. But it is the saying of Jerome, Whoes soever it be, it can not be excused but that it is utterly wicked, if it be expounded after their meaning. As though Baptism be blotted out by sin, and is not rather to be called to remembrance of every sinner, so oft as he thinketh of the forgiveness of sin, that he may thereby gather up himself, and recover courage, and strengthen his Faith, that he shall obtain the forgiveness of sins which is promised him in Baptism. But that which Jerome hath spoken hardly & unproperly, that by penance Baptism is repaired (from which they fall away that deserve to be excommunicate from the church) these good expositors draw to their wickedness. Therefore you shall most fitly speak, if you call Baptism the Sacrament of penance, sith it is given for a confirmation of grace, and seal of confidence, to them that purpose repentance. And lest you should think this to be our devise, 
Decret. xv. que. i cap. firmissime. Marce. l. iiii. Luke. iii. iii.  beside this that it agreeth with the words of the Scripture, it appeareth that it was in the old church commonly spoken like a most certain principle. For in the book of Faith to Peter, which is said to be Augustine's, it is called the Sacrament of Faith and of penance. And why flee we to uncertain sayings? As though we could require any thing more plain, than that which the Evangelist reciteth: that John preached the Baptism of repentance unto forgiveness of sins?   

Of extreme unction as they call it.  
The third feigned Sacrament is extreme unction, which is not done but of the priest, & that in extremes, (so they term it) & with oil consecrated of the Bishop, & with this form: By this holy anointing, & by his most kind mercy, God pardon thee whatsoever y● hast offended by seeing, by hearing, by smelling, feeling, tasting. They feign that there be two virtues of it, the forgiveness of sins, & ease of bodily sickness if it be so expedient: if not, the salvation of the soul. 
James. v. xiiii.  They say that the institution of it is set of james, whose words are these. Is any sick among you? Let him bring in the Elders of the church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of Faith shall save the sick man, and the Lord shall raise him by: and if he be in sins, they shallbe forgiven him. Of the same sort is this anointing, of which we have above showed that the other laying on of hands is, namely a playerlike hypocrisy, whereby without reason and without fruit they would resemble the Apostles. 
Marc. vi.xiii.  Marc rehearseth that the Apostles at their first sending, according to the commandment which they have received of the Lord, raised up dead men, cast out devils, cleansed leprous men, healed the sick, and that in healing of the sick they used oil. They anointed (saith he) many sick men with oil, and they were healed. Hereunto james had respect, when he commanded the Elders to be called together to anoint the sick man. That under such Ceremonies is contained no higher mystery, they shall easily judge which mark how great liberty the Lord and his Apostles used in these outward things. 
joh. ix.vi. Math. ix. xxix. Luk. xviii xlii. Act. iii. vi. &. v. xvi. &. nineteen. xii, Psal. xlv. viii.  The Lord going about to restore sight to the blind man, made clay of dust & spittle, some he healed with touching, other some with his word. After the same manner the Apostles healed some diseases with the word only, some with touching, other some with anointing. But it is likely that this anointing was not (as all other things also were not) causelessly put in ure. I grant: yet not that it should be a mean of healing, but only a sign, that the dullness of the unskilful might be put in mind from whence so great power proceeded, to this end that they should not give the praise thereof to the Apostles. And, that the Holy ghost and his gifts are signified by oil it is a common and usual thing. But that same grace of healings is vanished away, like as also the other miracles, which the Lord willed to be showed for a time, whereby he might make the new preaching of the Gospel marvelous for ever. Therefore though we grant never so much, that anointing was a Sacrament of those powers which were then ministered by the hands of the Apostles, it now nothing pertaineth to us to whom the ministration of such powers is not committed.  
And by what greater reason do they make a Sacrament of this anointing, than of all other signs that are rehearsed to us in the Scripture▪ Why do they not appoint some Siloah to swim in, 
john. ix.vii. Act. xx.x.  wherinto at certain ordinary recourses of times sick men may plunge themselves? That (say they) should be done in vain. Truly no more in vain than anointing. Why do they not lie along upon dead men, because Paul raised up a dead child with lying upon him? Why is not cley made of spittle & dust, a Sacrament? But the other were but singular examples: but this is given of james for a commandment. verily james spoke for the same time, when the church yet still enjoyed such blessing of God. They affirm in deed that there is yet still the same force in their anointings but we find it otherwise by experience. Let no man now marvel how they have with such boldness mocked souls, which they know to be senseless & blind when they are spoiled of the word of God, that is, of their life & light: sith they are nothing ashamed to go about to mock the living and feeling senses of the body. Therefore they make themselves worthy to be scorned, while they boast that they are endued with the grace of healings. The Lord verily is present with his in all ages, and so oft as need is he helpeth their sicknesses no less than in old time: but he doth not so utter those manifest powers, nor distributeth miracles by the hands of the Apostles: because this gift both was but for a time, and also is partly fallen away by the unthankfulness of men.  
Therefore as not without cause the Apostles have by the sign of oil openly testified, that the grace of healings committed to them was not their own power, but the power of the Holy ghost: so on the other side they are wrongdoers to the Holy ghost, 
Math. iii. xvi. john. i. xxxii.  which make a stinking oil & of no force, to be his power. This is altogether like as if one would say that all oil is the power of the Holy ghost, because it is called by the name in Scripture: that every dove is the Holy ghost, because he appeared in that form. But these things, let them look to. So much as for this present is enough for us, we do most certainly perceive that their anointing is no Sacrament: which is neither a Ceremony ordained of God, nor hath any promise. For when we require these two things in a Sacrament, that it be a ceremony ordained of God, & that it have a promise of God● we do there withal require that the same Ceremony be given to us, and that the promise belong unto us. For no man doth affirm the Circumcision is now a Sacrament of the Christian church, although it both was an ordinance of God, and had a promise knit unto it: because it was neither commanded to us, nor the promise which was adjoined to it was given to us wi●h the same condition. That the promise which they proudly boast of in their anointing, is not given to us, we have evidently showed, and they themselves declare by experience. The Ceremony ought not to have been used, but of them that were endued with the grace of healings, not of these butchers that can more skill of slaying and murdering than of healing.  
Howbeit although they obtain this, that that which james commandeth concerning anointing agreeth with this age (which they are most far from) yet even so they shall not have much prevailed in proving of their unction wherewith they have hitherto anointed us. 
James. v. ●iiii  james willeth that all sick men be anointed: these men infect with their fat liquor, not sick men, but corpses half dead, when the life lieth already labouring at the top of their lips, or (as they themselves term it) in extremes. If they have in their Sacrament a present medicine, whereby they may either ease the sharpness of diseases, or at the least may bring some comfort to the soul, they are to cruel that do never heal in time. james willeth that the sick man be anointed of the Elders of the church: these men allow no anointer but the petty sacrificing priest. Whereas they expound in james presbyteros the Elders to be priests, and fond say that the plural number is there set for comlynesses sake: that is but trifling: as though the churches at that time abounded with swarms of sacrificing priests, that they might go in a long pompous show to carry a pageant of holy oil. When james simply biddeth that sick men be anointed, I understand by it none other anointing but of common oil: and none other is found in marks rehearsal. These men vouchsafe to have none other oil, but that which is hallowed of the Bishop, that is to say, warmed with much breathing on it, enchanted with much mumbling, and with the knee bowed nine times saluted in this manner: thrice Hail holy oil: thrice Hail holy chresme: thrice Hail holy balm. Out of whom have they sucked such conjurations? james saith: that when the sick man is anointed with oil, and prayer hath been pronounced over him, if he be in sins they shallbe forgiven him: namely, that the guiltiness being taken away, they may obtain release of the pain: not meaning that sins are put away with fat liquor, but that the prayers of the faithful whereby the afflicted brother is commended to God, shall not be vain. These men do wickedly lie, that by their holy, that is to say, abominable anointing, sins are forgiven. Lo how gaily they shall prevail, when they have been at large suffered to abuse the testimony of james at their pleasure. And lest we should need to travail long in proof hereof, their own chronicles do discharge us of this hardness. For they report that Pope Innocentius, which in Augustine's time governed the church of Rome, ordained that not only priests, but also all Christians should use oil to anoint for their own necessity and others. Author hereof is Sigebert in his Chronicles.   

Of ecclesiastical Orders.  
The fourth place in their register hath the Sacrament of Order: but the same so fruitful, that it breedeth out of itself seven little Sacraments. But this is very worthy to be laughed at, that whereas they affirm that there be seven Sacraments, when they go about to rehearse them they reckon up thirteen. Neither can they allege for themselves, that they are but one Sacrament, because they tend all to one priesthood, and are as it were certain degrees unto it. For sith it is evident that in every one of them are several Ceremonies, and they themselves say that there be diverse graces: no man can doubt but that they ought to be called seven Sacraments, if their opinions be received. And why strive we about it as though it were a thing doubtful, forasmuch as they themselves do plainly and severally declare seven? But first we will briefly knit up by the way, how many and how unsavoury absurdities they thrust in unto us, when they go about to commend to us their Orders in stead of Sacraments: 
Libr. 4. Sen. dist. xxxiiii. cap. 9  & then we will see whether the Ceremony which churches use in ordering of ministers, aught to be called a Sacrament at al. They make therefore seven ecclesiastical Orders or degrees, which they garnish with the name of a Sacrament. Those be, doorkeepers, readers, Exorcists, Acoluthes or followers, Subdeacons, Deacons, priests. And seven they say that they be, for the sevenfold grace of the Holy ghost, wherewith they ought to be endued that are promoted unto them. But it is increased & more largely heaped to them in their promotion. Now the number itself is hallowed with a wrongful expounding of Scripture. when they think that they have red in isaiah seven virtues of the Holy ghost whereas both in deed Esay there rehearseth but six, 
Esa xi.ii. Ezec. i.x. Ro. i. iiii. & viii. xv.  & also the prophet meant not to comprehend them all in that place: for he is else where as well called the Spirit of life, of sanctification, of adoption of the children, as he is in the place called the Spirit of wisdom, 
The first is the opinion of Hue, the other of William of Parise, Isidorus lib seven. Dist. 21. &. disti. 33. cap. Lect. &. cap. Ostiarius.  of understanding, of counsel, of strength, of knowledge, & of the fear of the Lord. Howbeit some sutteler men make not seven orders, but nine, after the likeness (as they say) of the church triumphing. But among them also there is strife: because some would have the shaving of the clergy to be the first order of all, & Bishopric the last: other some excluding shaving altogether, reckon Archebishoprike among the orders. I sidore otherwise divideth them? For he maketh Psalmis●es & readers to be diverse: he appointeth the Psalmists for songs, & the readers to the reading of the Scriptures, wherewith the people may be instructed. And this distinction is kept by the canons. In so great diversity what will they have us to follow or flee? Shall we say that there be seven orders? So teacheth the master of the school: but the most illuminate doctors do otherwise determine. Again they also disagree among themselves. Moreover the most sacred canons call us an other way. Thus forsooth do men agree, when they dispute of Godly matters without the word of God.  
But this exceedeth all folly, that in every one of these they make Christ fellow with them. 
john. ii.xu.  First (say they) he executed the office of doorkeeper, when he did with a whip made of cords, drive the buyers and sellers out of the temple. He signifieth himself to be a doorkeeper, when he sayeth. 
joh. x. seven Luke. iiii xvii. Mar. xvi. xxxiii. joh. viii. xiii. joh. iii, iiii. Mac. xxvi xxvi Matthew xxvii. l. Eph. v. two.  I am the door. He took upon him the office of Reader, when he red Esay in the synagogue. He did the office of an Exorcist, when touching the tongue and ears of the deff and dumb man, he restored to him his hearing. He testified himself to be an Acoluthe or follower in these words, He that followeth me, walketh not in darkness. He executed the office of Subdeacon, when being girded with a linen cloth he washed the disciples feet. He did bear the person of a Deacon, when he distributed his body and blood in the Supper. He fulfilled the office of pressed, when he offered himself upon the cross a sacrifice to his Father. These things can not so be heard without laughing, that I marvel that they were written without laughing, if yet they were men that wrote them. But most notable is their subtlety wherewith they play the Philosophers about the name of Acoluth, calling him a Ceroferar, a taper bearer with a word (as I think) of sorcery, truly such a one as was never heard of in all nations and languages, whereas Acoluthos in Greek simply signifieth a follower. Howbeit if I should earnestly tarry in confuting these men. I should myself also worthily be laughed at, they are so trifling and very mockeries.  
But that they may not be able yet still with false colours to deceive even very silly women, their vanity is by the way to be uttered. They create with great pomp and solemnity their readers, Psalmistes, Dorekekers, Acolutes, to execute those offices, whereunto they appoint very children, or those whom they call lay men. For who for the most part lighteth the candles, who poureth wine and water into the cruet, but a child or some base fellow of the laity, that maketh his gain thereof? Do not the same men sing? Do they not shut and open the church doors? For who ever saw in their temples an Acoluthe, or a doorkeeper executing his office? But rather he that when he was a boy did the office of an Acoluthe, when he is ones admitted into the order of Acoluthes, cesseth to be that which he beginneth to be called, that they may seem to will of purpose to cast of the office when they take upon them the title. Behold why they have need to be consecrate by Sacraments, and to receive the Holy ghost, namely, that they may do nothing. If they allege for exercise, that this is the frowardness of times, that they forsake & neglect their ministries: let them therewithal confess that there is at this day in the church not use nor fruit of their holy Orders, which they marvelously advance, & that their whole church is full of curse: because it suffereth tapers & cruets to be handled of children & profane men, which none are worthy to touch but they that are consecrate Acoluthes: and because it committeth the songs to children, which ought not to be heard but of a hallowed mouth. As for their Exorcists, to what end do they consecrated them? 
Acts. nineteen. xiii.  I hear that the jews had their Exorcists: but I see that they were so called of the exorcisms or conjurations which they used. Of these counterfeit exorcists who ever heard it spoken, that they showed any example of their profession? It is feigned that they have power given them to lay their hands upon mad men, them that are to be catechized, & men possessed with devils: but they can not persuade the devils that they have such power, because the devils do not only not yield to their commandments, but also use commanding authority over them. For a man can scarcely find every tenth of them, that is not led with an evil Spirit. Therefore whatsoever things they babble concerning their pery Orders, are patched together of foolish and unsavoury lies. Of the old Acoluthes, & doorkeepers, & readers, we have spoken in an other place, when we declared the order of the church. Our purpose here is only to fight against that new found invention of the sevenfold Sacrament in ecclesiastical orders. Of which there is no where any thing red, but among these foolish praters the Sorbonistes and canonists.  
Now let us consider of the ceremonies which they use about it. First whomsoever they receive into their order of soldiers, they do with one common sign entre them into Clergy. 
cap Dupl xii quest. i  For they shave them in the crown, that the crown may betoken kingly dignity, because Clerks ought to be kings, that they may rule themselves & other. For Peter speaketh thus of them, Ye are a chosen kind, 
i Pet. two, ix  a kingly priesthood, a holy nation, a people of purchase. But it was sacrilege to take to themselves alone that which is given to the whole church, & proudly to glory of the title which they had taken from the faithful. 
Lib. ●iii. Senten. Dist. xxiiii. cap. Duo sunt.  Peter speaketh to the whole church: these fellows wrist it to a few shaven men: as though it were said to them alone, be ye holy: as though they alone were purchased by the blood of Christ: as though they alone were by Christ made a kingdom & priesthood to God. Then they assign also other reasons: the top of their head is made bare, that their mind may be declared to be free unto the Lord, which with open face may behold the glory of God. Or that they may be taught that the faults of their mouth & their eyes must be cut of. Or the shaving of their head is the putting away of temporal things, & the hairy compass about the crown are the remnantes of goods that are retained for their sustenance. Al in signs: because forsooth the beile of the temple is not yet cut in sunder. Therefore being persuaded that they have gaily discharged their duties, because they have figured such things by their crown, of the very things in deed they perform nothing at al. How long will they mock us with such false colours & deceits? 
Libr. 4. Sen. dist. 24. ca 1.  The clergy by shearing of a few hears do signify that they have cast away the abundance of temporal goods, that they behold the glory of God, that they have mortified the lust of the ears and eyes: but there is no kind of men more ravening, more senselessly dull, more lustful? Why do they not rather truly perform holiness, than with false and lying signs counterfeit a show of it?  
Moreover when they say that the crown of the Clergy hath the beginning and reason from the Nazarites: what other thing do they allege, than that their mysteries are sprung out of the jewish Ceremonies, or rather that they are mere jewishness? But whereas they further say, that Prisilla, Acyla, and Paul himself, taking a vow upon them did shear their heads, 
Act. xviii. xviii.  that they might be purified: they bewray their gross ignorance. For it is no where red of Pricilla: and of Acyla also it is doubtful: for that same shearing may as well be referred to Paul as to Acyla. But, that we may not leave to them that which they require, that they have an example of Paul: the simpler must note, that Paul did never shear his head for any sanctification, 
i Cor. ix.x.  but only to serve the weakness of his brethren. I am wont to call such vows the vows of charity not of godliness: that is to say, not taken in hand for any service of God, but to bear with the rudeness of the weak: as he himself saith, that he was made a jew to the jews. etc. Therefore he did this, and thesame but ones, and for a short time, that he might for a time fashion himself to the jews. 
Num. vi. xviii.  These men, when they will without any use counterfeit the purifienges of the Nazarites, what do they else but raise up an other jewishness, when they wrongfully covet to follow the old jewishness? With the same religiousness was that decretal Epistle made, 
Cap. pro hibemus Disti. xxv. i Cor. xi. iiii.  which, according to the Apostle, forbiddeth clerks that they should not suffer their hear to grow, but shear it round like a boowle. As though the Apostle, when he teacheth what is comely for all men, were careful for the round shearing of the Clergy. Hereby let the readers consider, of what force and worthiness are those other mysteries that follow, into which there is such an entry.  
Whence the shearing of Clerks took beginning, appeareth sufficiently even by Augustine alone. 
Austust de oper. monach in fine, Item in Retract.  Whereas at that time none suffered their hear to grow, but nice men, & such as coveted a smothenesse & trimness not meet enough for men: it seemed to be a point of no good example, if that were permitted to the clergy. Therefore Clerks were commanded either to shear their head or to shave it, that they should not bear any show of womanlike trimming. But this was so common, the certain monks, that they might the more set out their own holiness with notable and several attire from other men, did let their hear grow long. But afterward when the fashion turned to wearing of hear, & certain nations were added to Christiandome which always used to wear long hear, as France, Germany, & England: it is likely the clerks did everywhere shear their heads, lest they should seem to covet the gayness of hear. At the last in a corrupter age, when all old ordinances were either perverted or gone out of kind into superstition, because they saw no cause in the shearing of the clergy (for they had retained nothing but a foolish counterfeiting) they fled to a mystery, 
Libr. 4. Senten. disti. 24. ca, 8,  which now they superstitiously thrust in unto us for the approving of their Sacrament. The door keepers at their consecration receive the keys of the church, whereby they may understand that the keeping of it is committed to them. The readers receive the holy Bible. The exorcists receive the forms of exorcisms, which they should use over mad and them that are to be catechized. The Acolythes receive the tapers & cruet. Lo these are the ceremonies, wherein (if God will) there is so much secret power, that they may be not only signs and tokens, but also causes of invisible grace. For this they require by their definition, when they will have them taken among the Sacraments. But to make an end in few words, I say it is an absurdity that in their schools and canons they make these lesser orders Sacraments: whereas even by their own confession that teach this, they were unknown to the primitive church, and devised many years after. For Sacraments, sith they contain the promise of God, can not be ordained of Angels, nor of men, but of God alone, whoes office alone it is to give promise.  
There remain three orders, which they call the greater. Of the which, Subdeaconrie (as they call it) was removed into that number, sins that the rout of the smaller ones began to grow. But because they seem to have a testimony for these out of the word of God, they do peculiarly for honours sake, call them holy orders. But now it is to be seen, how crookedly they abuse the ordinances of God to their pretence. We will begin at the order of priesthood or the sacrificers office. For by these two names they signify one thing, and so they call them to whom they say that it pertaineth to offer upon the altar the sacrifice of the body and blood of Christ, to pronounce prayers, and to bless the gifts of God. Therefore at their consecration they receive the patine with the hosts, for tokens of power given to them, to offer acceptable sacrifices to God. And their hands are anointed: by which sign they are taught, that they have power given them to consecrate. But of the Ceremonies we shall speak hereafter. Of the thing itself I say: it so hath no title of the word of God which they pretend, that they could not more wickedly corrupt the order set by God. first verily this aught to stand for a thing confessed (which we have affirmed in entreating of the Popish mass) that they are all wrong doers to Christ, which call them selves sacrificing priests, to offer a sacrifice of appeasement. He was appointed and consecrate of the Father a priest with an oath, according to the order of Melchisedech, 
Psal. Cx. iiii. Heb v. vi et. seven. iii.  without any end, without any successor. He once offered a sacrifice of eternal satisfactory cleansing, and reconciliation: and now also being entered into the Sanctuary of heaven, he maketh intercession for us. In him we are all sacrificing priests, but to praises and gevyngs of thanks, finally to offer us and ours to God. It was his singular office alone, with his offering to appease God, and to purge sins. When these men take that upon them, what remaineth but that their sacrificing priesthood is ungodly and full of sacrilege? Truly they are to wicked, when they dare garnish it with the name of a Sacrament. As touching the true office of priesthood, which is commended to us by the mouth of Christ, I willingly account it in that degree. For therein is a ceremony, first taken out of the Scriptures, than such a one as Paul testifieth not to be vain nor superfluous, but a faithful Sign of spiritual grace. 
i Timo. iiii. xiiii.  But whereas I have not set it for a third in the number of Sacraments, I did it because it is not ordinary and common among all the faithful, but a special rite for one certain office. But sith this honour is given to the Christian ministery, there is no cause therefore why the Popish sacrificérs should be proud. 
Mathe. xxviii, nineteen. Mar. xvi.xu. joh. xxi.xu.  For Christ commanded distributers of his Gospel and mysteries to be ordained, not sacrificers to be consecrated. He gave them commandment to preach the Gospel and to feed the flock, not to offer sacrifices. He promised them the grace of the Holy ghost, not to make satisfactory purging of sins, but rightly to execute and to maintain the government of the church.  
The ceremonies agree very well with the thing itself. Our Lord when he sent forth the Apostles to preach the Gospel, did blow upon them. 
john. xx. xxii.  By which Sign he represented the power of the Holy ghost which he gave unto them. This blowing these good men have retained, and as though they did put forth the Holy ghost out at their throat, they whisper over their silly priests that they make, Receive the Holy ghost. So leave they nothing which they do not overthwartly counterfeit: I will not say like players (which use their gesturinge neither without art nor without signification) but like apes, which counterfeit every thing wanton and without any choice. We keep (say they) the example of the Lord. But the Lord did many things which he willed not to be examples to us. 
joh. xx. xxii. john. xi. xlii. Mat. ix. v john. v. viii.  The Lord said to the disciples, Receive the Holy ghost. He said also to Lazarus, Lazarus come forth. He said to the man sick of the palsy, Rise and walk. Why do not they say the same to all dead men and sick of the palsy? He showed a proof of his divine power, when in blowing upon the Apostles he filled them with the grace of the Holy ghost. If they go about to do the same thing, they enviously counterfeit God, and do in a manner challenge him to strive with them: but they are far from the effect, and do nothing with this foolish gesturing but mock Christ. verily they be so shameless, that they dare affirm that they give the Holy ghost. But how true that is, experience teacheth, which crieth out that so many as be consecrated priests are of horses made asses, of fools made madmen. Neither yet do I strive with them for that: only I condemn the ceremony itself, which ought not to have been drawn to be an example, for asmuch as it was used of Christ for a singular sign of one miracle: so far is it of, that the excuse of following his example ought to defend them.  
But of whom received they the anointing? They answer that they received it of the sons of Aaron, from whom their order also took beginning. Therefore they had rather always to defend themselves with wrongful examples, 
Lib. 4. Sen. di. 24. ca 8 et in canon. dist xxi. ca i  than to confess that themselves have devised that which they use without cause. But in the mean time they consider not, that while they profess themselves the successors of the sons of Aaron, they are wrongdoers to the priesthood of Christ, which alone was shadowed and figured by all the old sacrificing presthodes. In him therefore they were all contained and fulfilled, in him they cess, as we have sometimes already repeated, and the Epistle to the hebrews without help of any gloss testifieth. But if they be so much delighted with the ceremonies of Moses, why do they not hastily take oxen, calves, and lambs to make facrifices? They have in deed a good part of the old tabernacle and of the whole jewish manner of worshipping: but yet this wanteth in their religion, that they do not sacrifice calves and oxen. Who can not see, that this observation of anointing is much more hurtful than Circumcision, specially when there is adjoined superstition and pharisaical opinion of the worthiness of the work? For the jews did set in Circumcision, trust of righteousness: these men do set in anointing, spiritual graces. Therefore while they covet to be counterfaiters of the Levites, they are made Apostates from Christ, and do put themselves from the office of Pastors.  
This is (if God will) the holy oil the printeth the mark that can not be razed out. As though oil could not be wiped away with dust and salt, or if it stick faster, with soap. But this mark is spiritual. What hath oil to do with the soul? Have they forgotten that which they oft chant to us out of Augustine, that if the word be taken from the water, it shallbe nothing but water, & that it hath this from the word that it is a Sacrament? What word will they show in their fat liquor? Will they show the commandment that was given to Moses, 
Exo. thirty. thirty.  concerning the anointing of the sons of Aaron? But there is also commandment given, of the coa●e the ephod, the hat, the crown of holiness, with which Aaron was to be garnished, and of the coats, girdles, and mitres, wherewith the sons of Aaron were to be clothed. There is commandment given to kill a calf, and burn the fat of him for incense, to cut rams and burn them, to sanctify their ears and garments with the blood of an other ram, and innumerable other observations, which being passed over, I marnell why the only anointing of oil pleaseth them. But if they love to be sprinkled, why are they rather sprinkled with oil than with blood? Forsooth they go about a witty thing, to make one religion of Christianity, jewishness, and Paganism, as it were of patches sowed together. Therefore their anointing stinketh which is without the salt, that is, the word of God. There remaineth laying on of hands, which as I grant in true and lawful Orderings to be a Sacrament, so I deny that it hath any part in this play, where they neither obey the commandment of Christ, nor have respect to the end whereunto the promise ought to lead us. If they will not have the sign denied them, they must apply it to the thing itself, whereunto it is appointed.  
About the order also of Deaconry I would not strive with them, if that same ministery which was in the Apostles time and in the purer church were restored to the uncorrupted state thereof. But what like thing have they whom those men feign to be deacons? I speak not of the men (lest they should complain that the doctrine is wrongfully weighed by the faults of the men) but I affirm that for those whom they deliver us by their doctrine, they unworthily feiche testimony from the example of them whom the apostolic church ordained Deacons. They say that it pertaineth to their deacons to stand by the priests, to minister in all things that are done in the Sacraments, namely in Baptism, in the chresine, in the patine, in the chalice: to bring in the offerings and lay them upon the altar, to make ready the lords table, and to cover it: to carry the Cross, to pronounce and sing the Gospel and Epistle to the people. Is here any one word of the true ministery of Deacons? Now let us hear the instituting of them. Upon the Deacon that is ordered, the Bishop alone layeth his hand. He layeth a prayer book and a Stole upon his left shoulder, that he may understand that he hath received the light yoke of the Lord, whereby he may subdue to the fear of God those things that pertain to the left side. He giveth him the text of the Gospel, that he may perceive himself to be a publisher of it. And what belong these things to Deacons? They do even like as if a man would say that he ordained them Apostles whom he appointed only to burn frankincense, to trim the Images, to sweep the churches, to catch mice, to drive away dogs. Who could suffer such kind of men to be called Apostles, and to be compared with the very Apostles of Christ? Therefore let them not hereafter lyengly say that those be Deacons, whom they institute only for their enterludelike plays. Yea & by the very name itself they sufficiently declare what manner of office they have. For they call them levites, & will have their order & beginning referred to the children of Levi. Which I give them leave to do so that they do not afterward garnish them with the feathers of other.  
Of Subdeacons to what purpose is to speak? For whereas in deed they were in old time appointed for care of the poor, they assign to them I wot not what trifling business, as to bring the chalice & the patine, the little cruet with water, and the towel to the altar, to power water to wash hands. etc. Now whereas they speak of receiving & bringing in of offerings, they mean those which they devour as abandoned to their holy use. With this office very well agreeth the form of their consecrating. That he receive of the Bishop, the patine & the chalice: of the Archdeacon, the cruet with water, the manuale, & such other baggage. Within these trifles they require to have us confess that the Holy ghost is enclosed. What godly man can abide to grant this? But, to make ones an end, we may determine the same of them that we do of the rest. Neither need we to repeat further those things that are above declared. This may be enough to teach the sober and willing to learn (whom I have taken in hand to instruct) that there is no Sacrament of God but where is showed a Ceremony joined with a promise: or rather verily but where is a promise seen in a Ceremony. Here is not found one syllable of any certain promise: therefore it were in vain to seek a Ceremony to confirm the promise. Again of those ceremonies that they use, it is not red that any one is institute of god. Therefore here can be no Sacrament.   

Of Matrimony.  
The last is Matrimony, which as all men confess to be ordained of God, so no man until the time of Gregory ever saw that it was given for a Sacrament. And what sober man would ever have thought it? It is a good & a holy ordinance of God: so tillage, carpentry, shoemakers craft, barber's craft, are lawful ordinances of God, and yet they are no Sacraments. For there is not only this required in a Sacrament, that it be the work of God, but that it be an outward Ceremony appointed of God to confirm a promise. That there is no such thing in Matrimony, very children also can judge. But (say they) it is a Sign of a holy thing, that is, of the spiritual conjoining of Christ with the church. If by this word Sign, they understand a Token set before us of God, to this end to raise up the assuredness of our Faith, they are far beside the truth. If they simply take a Sign for that which is brought to express a similitude, 
i Cor. xv xlii:  I will show how wittyly they reason. Paul saith, As one star differeth from an other star in brightness, so shallbe the resurrection of the dead. Lo here is one Sacrament. 
Mat. xiii. xxxi. et xxxiii, Esa. ●l. xi Esa. xlii. xiii. i Thess. v. two. joh. xu.i. joh. x.xi.  Christ saith, The kingdom of heaven is like to a grain of mustardseed. Lo here is an other. Again, The kingdom of heaven is like unto leaven. Lo here is the third. isaiah saith, Behold, the lord shall feed his flock as a shepherd. Lo here is the fowerth. In an other place, The Lord shall go forth as a Giant. Lo here is the fifth. Finally what end or measure shall there be? There is nothing but by this mean it shall be a Sacrament. How many parables and similitudes are in the Scripture, so many Sacraments there shallbe. Yea and theft shallbe a Sacrament, because it is written, the day of the Lord is like a thief. Who can abide these sophisters prating so foolishly? I grant in deed that so oft as we see a vine, 
Antycira, where groweth De● lebor, a good purgation for phrentike heads.  it is very good to call to remembrance that which Christ saith, I am a vine, ye be branches, my father is the vinedresser. So oft as a shepherd with his flock cometh toward us, it is good also that this come to our mind, I am a good shepherd, my sheep hear my voice. But if any man add such similitudes to the number of Sacraments, he is meet to be sent to Antycira.  
But they still lay fourth the words of Paul, in which he giveth to Matrimony the name of a Sacrament: 
Ephe. v. xxix.  he that loveth his wife, loveth himself. No man ever hated his own flesh, but nourisheth it and cherisheth it, even as Christ doth the church: because we are members of his body, of his flesh and of his bones. For this, a man shall leave his Father and mother, and shall cleave to his wife, and they shallbe two into one flesh. This is a great Sacrament: but I say in Christ and the church. But so to handle the Scriptures, is to mingle heaven and earth together. Paul, to show to married men, what singular love they ought to bear to their wives, setteth fourth Christ to them for an example. For as he poured fourth the bowels of his kindness upon the church which he had espoused to himself: so ought every man to be affectioned toward his own wife. It followeth after, He that loveth his wife, loveth himself: as Christ loved the church. Now, to teach how Christ loved the church as himself, yea how he made himself one with his spouse the church, he applieth to him those things which Moses reporteth that Adam spoke of himself. 
Gene. two. xx●●i.  For when Eve was brought into his sight, whom he knew to have been shapen out of his side: This woman (saith he) is a bone of my bones, and flesh of my flesh. Paul testifieth that all this was spiritually fulfilled in Christ and us, when he sayeth that we are membres of his body, of his flesh, and of his bones, yea and one flesh with him. At length he addeth a concluding Sentence, This is a great mystery. And lest any man should be deceived with the double signifying of the words, he expresseth that he speaketh not of the fleshly conjoining of man and woman, but of the spiritual marriage of Christ and the church. And truly it is in deed a great mystery, that Christ suffered a rib to be taken from himself, whereof we might be shapen: that is to say, when he was strong, he willed to be weak, that we might be strengthened with his strength: 
Galat. ●i. xx.  that now we may not ourselves live, but he may live in us.  
The name of Sacrament deceived them. But was it rightful that the whole church should suffer the punishment of their ignorance? Paul said Mystery: which word when the translator might have left being not unused with Latin ears, or might have translated it a Secret: he chose rather to put in the word Sacrament, yet in no other sense than Paul had in Greek called it Mystery. Now let them go and with crying out rail against the skill of tongues, by ignorance whereof they have so long most foully been blind in an easy matter, and such as offereth itself to be perceived of every man. But why do they in this one place so earnestly stick upon this little word Sacrament, 
i Tim. iii ix. Eph. i.ix.  and some other times do pass it over unregarded? For also in the first Epistle to Timothe the translator hath used it, and in the self same Epistle to the Ephesians: in every place for Mystery. But let this slipping be pardoned them: at least the liars ought to have had a good remembrance. 
Lib. iiii. Sen. Dist. xvii. Cap. iiii. & in Dec. xxvii. quest two. cap. Cum Socretas. Gloss cap ●e● diui. Ibi. Decr. Lib. iiii. Sent. dis. xxxiii cap two. et in Decree. xxxii. quaest. in. ca Quicquid.  For, when they have one's set out Matrimony with title of a Sacrament, afterward to call it uncleanness, defile, and fleshly filthiness, how giddy lightness is this? How great an absurdity is it to debar priests from a Sacrament? If they deny that they debar them from the Sacrament, but from the lust of copulation: they escape not so away from me. For they teach that the copulation itself is a part of that Sacrament, & that by it alone is figured the uniting that we have with Christ in conformity of nature: because man and woman are not made one but by carnal copulation. Howbeit some of them have here found two Sacraments: the one of God and the soul, in the betrothed man and woman: the other of Christ and the church, in the husband and the wife. Howsoever it be, yet copulation is a Sacrament, from which it was unlawful that any christian should be debarred: Unless peradventure the Sacraments of christians do so ill agree, that they can not stand together. There is also an other absurdity in their doctrines. They affirm that in the Sacrament is given the grace of the Holy ghost: they teach that copulation is a Sacrament: and they deny that at copulation the Holy ghost is at any time present.  
And, because they would not simply mock the church, how long a roaw of errors, lies deceits, and wickednesses have they knit to one error? so that a man may say, that they did nothing but seek a den of abominations, when they made of matrimony a Sacrament. For when they once obtained this, they drew to themselves the hearing of causes of matrimony: for it was a spiritual matter, which profane judges might not meddle with. Then they made laws, whereby they established their tyranny, but those partly manifestly wicked against God, and partly most unjust toward men. As are these: That marriages made between young persons without consent of their parents, should remain of force and established. That the marriages be not lawful between kinsfolks to the seventh degree: and if any such be made, that they be divorced. And the very degrees they feign against the laws of all nations, 
Deuter. xviii. vi:  and against the civil government of Moses. That it be not lawful for a man that hath put away an adulteress, to marry an other. That spiritual kinsfolks may not be coupled in marriage. 
Gossibs.  That there be no marriages celebrate, from Septuagesime to the utas of Easter, in three weeks before Midsummer, nor from advent to Twelftide. And innumerable other like, which it were long to rehearse. At length we must creep out of their mire, wherein our talk hath now tarried longer than I would. Yet I think I have somewhat profited, that I have partly plucked the lions skins from these asses.    

The twenty Chapter.  
Of civil Government.  
NOw whereas we have above set two kinds of government in man: and whereas we have spoken enough of the one kind which consists in the soul or in the inward man, and hath respect to eternal life: this place requireth that we speak somewhat also of the other, which pertaineth only to the civil and outward righteousness of manners. For the course of this matter seemeth to be severed from the spiritual doctrine of faith, which I took in hand to entreat of: yet the proceeding shall show that I do rightfully join them together, yea that I am of necessity compelled to do it: specially sith on the one side, mad and barbarous men do furiously go about to overthrow this order established by God: and on the other side the flatterers of princes, advancing their power without measure, stick not to set it against the empire of God himself. Unless both these mischiefs be met withal, the pureness of faith shall be lost. Beside that it is no smally for our behoof, to know how lovingly God hath in this behalf provided for mankind, that there may flourish in us a greater desire of godliness to witness our thankfulness, First, ere we enter into the thing itself, we must hold fast that distinction which we have above set, lest (as it commonly happeneth to many) we unwisely mingle these two things together, which have altogether diverse consideration. For when they hear that liberty is promised by the Gospel, which acknowledgeth among men no king and no magistrate, but hath regard to Christ alone: they think that they can take no fruit of their liberty, so long as they see any power to have pre-eminence over them. Therefore they think that nothing shallbe safe, unless the whole world be reform into a new fashion: where may neither be judgements, nor laws, nor magistrates, nor any such thing which they think to withstand their liberty. But whosoever can put difference between the body and the soul, between this present and transitory life, and that life to come and eternal: he shall not hardly understand that the spiritual kingdom of Christ, and the civil government are things far a sunder. Sith therefore that is a jewish vanity, to seek and enclose the kingdom of Christ under the elements of this world: let us rather thinking, as the Scripture plainly teacheth, that it is a spiritual fruit, which is gathered of the benefit of Christ, remember to keep within the bounds thereof this whole liberty which is promised and offered us in him. 
Gala. u.i. i. Cor. seven xxi.  For, what is the cause why the same Apostle which biddeth us to stand, and not to be made subject to the yoke of bondage, in an other place for biddeth bond servants to be careful of their state: but because spiritual liberty may very well agree with civil bondage? 
Ga. iii. xxviii. Col. iii. xi  In which sense also these his sayings are to be taken: In the kingdom of God there is no jew, nor Grecian, no male nor female, no bondman nor freeman. Again, There is no jew nor Grecian, Circuncision, Uncircumcision, Barbarian, Scythian, Bondman, Freman: but Christ is all in all. Whereby he signifieth, that it maketh no matter in what estate thou be among men, nor under the laws of what nation thou livest: forasmuch as in these things consisteth not the kingdom of Christ.  
Yet doth not this distinction tend hereunto, that we should think that the whole order of policy is an unclean thing, not pertaining at all to christian men. So in deed do the phrentike men, that are delighted with unbridled licentiousness, cry out and boast. For sith we be dead by Christ to the elements of this world, and being removed into the kingdom of God do sit among the heavenly ones: they think that it is unworthy for us, and far beneath our excellence, to be occupied with these profane and unclean cares that are busied about affairs not pertaining to a christian man. To what purpose (say they) are laws without judgements and judgement seats? But what hath a Christian man to do with judgements themselves? yea if it be not lawful to kill, whereto serve laws and judgements among us? But as we have even now given warning, that this kind of government is several from that spiritual and inward kingdom of Christ: so it is also to be known that they nothing disagree together. For, the Civil government doth now begin in us upon carth certain beginnyngs of the heavenly kingdom, and in this mortal and vanishing life doth as it were entre upon an immortal and incorruptible blessedness: but the intent of this spiritual government is, so long as we shall live among men, to cherish & maintain the outward worshipping of God, to defend the sound doctrine of godliness and the state of the church, to frame our life to the fellowship of men, to fashion our manners to civil righteousness, to procure us into friendship one with an other, to nourish common peace and quietness: all which I grant to be superfluous, if the kingdom of God, such as it is now among us, do destroy this present life. But if the will of God be so, that we while we long toward the heavenly country, should be wayfaring from home upon the earth: and sith the use of such wayfaring needeth such helps: they which take them from man, do take from him his very nature of man. For whereas they allege that there is so great perfection in the church of God, that her own moderate government sufficeth it for a law: they themselves do foolishly imagine that perfection which can never be found in the common fellowship of men. For sith of naughty men the pride is so great, & the wickedness so obstinate, as can not be restrained with great sharpness of laws: what think we that they will do, if they see unpunished liberty lie open to their lewdness, which can not even with force be sufficiently compelled not to do evil?  
But of the order of policy, there shallbe an other fit place to entreat. Now our meaning is to have this only understanded, that to think to drive it away, is outrageous barbarousness, the use whereof is no less among men, than of bread, water, the sun, and air, but the dignity much more excellent. For it tendeth not only hereunto (which is the only commodity of all those things) that men may breathe, eat, drink and be cherished (although in deed it comprehendeth all these things, while it maketh that they live together) yet I say, it tendeth not hereunto only: but also that idolatry, sacrileges against the name of GOD, blasphemies against his truth, and other offences of religion may not rise up and be scattered among the people, that common quiet be not troubled, that every man may keep his own safe & unappeired, that men may use their affairs together without hurt, that honesty & modesty be kept among them: finally that among Christians may be a common show of religion, & among men may be manlike civility. Neither let any man be moved, for that I do now refer the care of stablishing of religion to the policy of men, which I seem before to have set without the judgement of men. For I do no more here, than I did before, give men leave after their own will to make laws concerning religion & the worshipping of God, when I allow the ordinace of policy, which endeavoureth hereunto, that the true religion which is contained in the law of God, be not openly & with public sacrileges freely broken & defiled. But the readers being holpen by the very plainness of order, shall better understand what is to be thought of the whole kind of civil government, if we severally entreat of the parts thereof. There be three parts of it: the magistrate, which is the governor and keeper of the laws: the laws, according to which he governeth: the people, which are governed by the laws, & obey the magistrate. Therefore let us first consider of the office of the Magistrate, whether it be a lawful vocation and allowed of God, what manner of office he hath, & how great is his power: then with what laws a Christian civil state is to be ordered: then last of all, what profit of the laws cometh to the people, what reverence is due to the Magistrate.  
The Lord hath not only testified that the office of magistrates is allowed and acceptable to him, but also setting out the dignity thereof with most honourable titles, 
Ex. xxii. viii. Psalm, lxxxii. i. &. vi.  he hath marvelously commended it unto us. That I may rehearse a few of them. Whereas whosoever be in place of magistrates are named gods, let no man think that in that naming is small importance: For thereby is signified that they have commandment from God, that they are furnished with the authority of God, & do altogether bear the person of God, whoes stead they do after a certain manner supply. This is not my cavillation, 
john x. xxxv.  but the exposition of Christ. If the Scripture (saith he) called them gods to whom the word of God was given. What is this else, but that God hath committed his business to them, that they should serve in his office, and (as Moses & josaphat said to their judges whom they appointed in every several city of juda) that they should sit in judgement, 
Deu. i. xvi i. Chron. nineteen. vi.  not for man but for God? To the same purpose maketh this that the wisdom of God affirmeth by the mouth of Solomon, 
Pro. viii. xv.  that it is his work, that kings reign, and counsellors decree righteous things, that Princes bear principality, and all the judges of the earth execute judgment. For this is all one in effect as if it had been said, that it cometh not to pass by the perverseness of men, that the government of all things in earth is in the hand of Kings and other Rulers, but by the providence and holy ordinance of God, to whom it so seemed good to order the matters of men: forasmuch as he is both present and precedent among them in making of laws and in executing uprightness of judgements. Which Paul also plainly teacheth, when he reckoneth governements among the gifts of God, 
Rom. xii. viii.  which being diversly distributed according to the diversity of grace, ought to be employed of the servants of Christ to the edification of the church. For although he there properly speaketh of a Council of grave men, which in the Primitive church were appointed that they should have the rule of ordering the public discipline (which office in the Epistle to the Corynthians he calleth Government) yet forasmuch as we see that the end of civil power cometh to the same point, 
●. Cor. xii xxu.ii.  it is no doubt but that he commendeth unto us all kind of just Government. But he speaketh more plainly, where he purposely maketh a full discourse of that matter. For he both showeth that Power is the ordinance of God, 
Rom. xiii. i.  and that there are no powers, but they are ordained of God: and that the Princes themselves are the ministers of God, to the well doers unto praise: to the evil, revengers unto wrath. hereunto may be added also the examples of holy men: of which some have possessed kingdoms, as David, josias, Ezechias: other some, Lordships, as joseph and Daniel: other some, Civil governments in a free people, as Moses, joshua, & the judges: whoes offices the lord hath declared that he alloweth. Wherefore none ought now to doubt that the civil power is a vocation not only holy and lawful before God, but also the most holy, and the most honest of all other in the whole life of men.  
They which covet to bring in a state without Rulers, take exception and say that although in old time there were kings & judges over the rude people, yet at this day the servile kind of governing agreeth not with the perfection which Christ hath brought with his Gospel. Wherein they bewray not only their ignorance, but also their devilish pride, while they take upon themselves perfection, of which not so much as the hundredth part is seen in them. But what manner of men soever they be, it is easy to confute it: because where David exhorteth all kings and Rulers to kiss the son of God, 
Psal. iii. xii.  he doth not bid them, giving over their authority, to stake themselves to a private life, 
Esa. xlix. xxiii.  but to submit the power that they bear to Christ, that he alone may have pre-eminence above al. Likewise Esay, when he promiseth that kings shallbe fosterfathers of the church, & Queens shallbe nurses, he doth not depose them from their honour: but rather doth by an honourable title make them defenders to the godly worshippers of God: For, that prophecy pertaineth to the coming of Christ. I do wittingly pass over many testimonies which do each where offer themselves, & specially in the psalms wherein all governors have their right maintained. But most clear of all is the place of Paul, where admonishing Timothee that in the common assembly prayers must be made for kings, 
i Tim. ii.ii.  he by & by addeth to a reason, That we may under them lead a quiet life with all godliness & honesty: in which words he committeth the state of the church to their defence & savegarding.  
Which consideration ought continually to busy the magistrates themselves, forasmuch as it may put a great spur to them whereby they may be pricked forward to their duty, & bring them a singular comfort whereby they may mitigate the hardnesses of their office, which truly are both many & great. For with how great an endeavour of uprightness, wisdom, mildness, continence, & innocency, ought they to charge themselves, which know themselves to be appointed ministers of the righteousness of God? By what affiance shall they admit unjustice to their judgement seat, which they hear to be the throne of the living God? By what boldness shall they pronounce a wrongful sentence with that mouth, which they understand to be appointed an instrument for the truth of God? With what conscience shall they subscribe to wicked decrees with that hand, which they know to be ordained to write the acts of God? In a sum, if they remember that they be the vicegerentes of God, they must watch with all care, earnestness, & diligence, that they may represent in themselves unto men a certain image of the providence, preservation, goodness, good will, & righteousness of God. And they must continually set this before their eyes, 
jer. xlviii xi.  that if all they be accursed, that do execute in deceit the work of the vengeance of God, they are much more grievously accursed, that use themselves deceitfully in a rightful vocation. Therefore when Moses & josaphat minded to exhort their judges to their duty, they had nothing more effectual to move their minds withal, than that which we have before rehearsed, Look what ye do. For ye sit in judgement not for man but for God: 
duty. i. xvi. two. Chron. nineteen. vi. Psalm. lxxxii. i. Esa. iii. xiiii.  namely he which is near to you in the cause of judgement. Now therefore let the fear of the Lord be upon y●u. Look & be diligent: because there is no perverseness with the lord our God. And in an other place it is said, that God stood in the assembly of that Gods, & sitteth judge in the midst of the gods, that they may be encouraged to their duty when they hear that they be the deputies of God, to whom they must one day yield account of the government of their charge. And worthily this admonition ought to be of great force with them. For if they make any default, they are not only wrong doers to men whom they wickedly vex, but also scaunderers to God himself, whoes holy judgements they defile. Again they have also whereupon they may singularly comfort themselves, when they consider with themselves that they are not busied in profane affairs and such as are not fit for the servant of God, but in a most holy office, namely forasmuch as they are the deputies of God.  
As for them that are not moved with so many testimonies of Scripture from being bold to rail at this holy ministry, as a thing disagreeing with Christian religion & godliness: what do they else but rail at God himself, the dishonour of whom can not but be joined with the reproach of his minister? And verily they do not refuse the magistrates, but do cast away God, that he should not reign over them. For if the Lord said this truly of the people of Israel, 
i. Samu. viii. seven.  because they had refused the government of Samuel: why shall it be less truly said at this day of them that give themselves leave to rage against all governements ordained of God? But sith the Lord said to the disciples, that the kings of nations bear rule over them, 
Luk. ixii. xxv.  but that among them it is not so, where he that is the first must be made the least: by this saying it is forbidden to all Christians that they should not take kingdoms or governements upon them. O handsome expositors. There rose a strife among the disciples, which of them excelled other: the Lord, to suppress this vain ambition, taught them that their ministery is not like unto kingdoms, in which one man hath pre-eminence above the rest. I beseech you, what doth this comparison make to the dishonour of kingly dignity? yea what doth it prove at all, but that the ministery of an Apostle is not the office of a king? Moreover although among the magistrates themselves there be diverse forms, yet there is no difference in this behalf, but that we ought to take them all for the ordinances of God. For Paul also doth comprehend them altogether, when he saith that there is no power but of God: 
Rom. xi●● i  and that which best liked him of all, is commended with notable testimony above the other, namely the power of one: which because it bringeth with it a common bondage of all, (except that one man, to whoes will it maketh all things subject) in old time could less be allowed of noble and the excellent sort of natures. 
Pro. viii. xv. i Pet. two. xvii.  But the Scripture, to meet with their unjust judgements, expressly by name affirmeth, that it is the providence of god's wisdom that kings do reign, & peculiarly commandeth the king to be honoured.  
And truly it were very vain that it should be disputed of private men, which should be the best state of policy in the place where they live: for whom it is not lawful to consult of the framing of any common weal. And also the same could not be simply determined without rashness, forasmuchas a great part of the order of this question consists in circumstances. And if the compare also the states themselves together without circumstances, it shall not be easy to discern which of them overweieth the other in profitableness, they match so equally together. There is an easy way to fall from kingdom into tyranny: but not much harder is it to fall from the rule of the chiefest men to the faction of a few: but most easy of all, from the people's government, to sedition. Truly, if those three forms of governements which the Philosophers set out, be considered in themselves, I will not deny that either the government of the chiefest men, or a state tempered of it and common government far excelleth all other: not of itself, but because it most seldom chanceth that kings so temper themselves, that their will never swerveth from that which is just and right, again that they be furnished with so great sharpness of judgment and wisdom that every one of them seeth so much as is sufficient. Therefore the fault or default of men maketh, that it is safer and more tolerable that many should have the government, that they may mutually one help an other, one teach and admonish an other, and if any advance himself ●●er than is meet, there may be overseers and masters to restrain his wilfulness. This both hath always been approved by experience, and the lord also hath confirmed it with his authority, when he ordained among the Israelites a government of the best men very near unto common government, at such time as he minded to have them in best estate, till he brought fourth an image of Christ in David. And as I willingly grant that no kind of government is more blessed than this, where liberty is framed to such moderation as it ought to be, and is orderly established to continuance: so I count them also most blessed, that may enjoy this estate: and if they stoutly and constantly travail in preserving and retaining it▪ I grant that they do nothing against their duty. Yea and the magistrates ought with most great diligence to bend themselves hereunto, that they suffer not the liberty of the people, of which they are appointed governors, to be in any part minished, much less to be dissolved: if they be negligent and little careful therein, they are false Faith-breakers in their office, and betrayers of their country. But if they would bring this kind to themselves, to whom the Lord hath appointed an other form of government, so that thereby they be moved to desire a change, the very thinking thereof shall not only be foolish and superfluous, but also hurtful. But if thou bend not thine eyes only to one city, but look about or behold the whole world together, or at least spread abroad thy sight into farther distances of contrees, without doubt thou shalt find that this is not unprofitably appointed by the providence of GOD, that diverse contrees should be ruled by diverse kinds of government. For as the elements hang together but by an unegal temperature, so contrees also are with their certain inequality veri well kept in order. Howbeit all these things also are spoken in vain to them whom the will of the Lord shall satisfy. For if it be his pleasure, to set kings over kingdoms, Senates or officers over free cities, whomsoever he maketh rulers in the places where we are conversant, it is our duty to show ourselves yielding and obedient unto them.  
Now the office of Magistrates is in this place to be declared by the way, of what sort it is described by the word of God, & in what things it consisteth. If the Scripture did not teach, that it extendeth to both the tables of the law, we might learn it out of the profane writers. For none hath entreated of the duty of magistrates, of making of laws & of the public weal, that hath not begun at religion and the worshipping of God. And so have they all confessed, that no policy can be happily framed, unless the first care be of godliness: and that those laws be preposterous which neglecting the right of God, do provide only for men. Sith therefore with all the Philosopher's religion hath the first place, & scythe thesame hath always been observed by that universal consent of all nations, Let Christian Princes and magistrates be ashamed of their slothfulness, if they endeavour not themselves to this care. And we have already showed, that this duty is specially enjoined them of God: as it is meet, that they should employ their travail to defend & maintain his honour, whoes vicegerentes they be, & by whoes benefit they govern. For this cause also chiefly are the holy kings praised in Scripture, for that they restored the worship of God being corrupted or overthrown, or took care of religion, 
jud xxi. xiv.  that it might flourish pure and safe under them. But contrariwise the holy history reckoneth states without governors, among faults, saying that there was no king in Israel, and that therefore every man did what pleased himself. Whereby their folly is confuted, which would have them, neglecting the care of God, only to apply themselves to be judges of law among men. As though God appointed governors in his name to decise controversies, & omitted that which was of much weightier importance, that he himself should be worshipped according to the prescribed rule of his law. But a desire to innovate all things without punishment, moveth troublesome men to this point, that they wish all revengers of the breach of peace to be taken away. 
jere. xxii. ii●.  As for so much as pertaineth to the second table, jeremy warneth kings, to do judgement and righteousness, to deliver the forcibly oppressed from the hand of the false accuser, not to grieve the stranger & widow, not to do wrong, and not to shed innocent blood. To the same purpose maketh the exhortation which is red in the .82. Psalm, that they should render right to the poor & needy, acquit the poor & needy, deliver the poor & needy from the hand of the oppressor. And Moses giveth charge to the Princes whom he had set in his stead: let them hear the cause of their brethren, and judge between a man & his brother and a stranger, 
Deu. i. xvi Deu. xvii. xvi.  & not know faces in judgement, let them hear as well the little as the great, & be not afraid of any man: because it is the judgement of God. But I speak not of these things: the kings should not get to themselves multitudes of horses, not cast their minds to covetousness, not be lifted up above their brethren: that they may be continually busied in studying upon the law of the lord all the days of their life: the judges serve not to the one side, nor receive gifts: because in declaring here the office of magistrates, my purpose is not so much to instruct the magistrates themselves, as to teach other what Magistrates be, and to what end they are set of God. We see therefore that they be ordained defenders and revengers of innocence, modesty, honesty, and quietness, whoes only endeavour should be to provide for the common safety and peace of all men. Of which virtues David professeth that he will be an exemplar, 
Psal. xi.  when he shall be advanced to the royal seat: that is, that he will not consent to any evil doings, but abhor wicked men, slanderers, and proud men, and get to himself from each-where honest and faithful men. But sith they can not perform this, unless they defend good men from the wrongs of the evil, let them help the good with succour and defence, let them also be armed with power whereby they may severely suppress open evil doers and wicked men by whoes lewdness the common quiet is troubled or vexed. For we thoroughly find this by experience which Solon said, the common weals consist of reward & punishment, and that when those be taken away, the whole discipline of cities faileth and is dissolved. For the care of equity and justice waxeth cold in the minds of many, unless there be due honour ready for virtue: neither can the wilfulness of wicked men be restrained but by severity & chastisement of pains. And these two parts the Prophet comprehendeth, when he biddeth Kings and other governors to do judgement and righteousness. 
jere. xxi. xii. &. xxii. iii.  Righteousness is, to take into charge of tuition, to embrace, to defend, to revenge, to deliver the innocent. Judgement is, to withstand the boldness of wicked men, to repress their violence, to punish their offences.  
But here, as it seemeth, doth arise a high and hard question: If by the law of God all Christians are forbidden to kill: 
Exo. xx. xiii. Deu. v. xvii. Mat. u.xxi. Esa. xi.ix. & ●xv. xxv.  and the Prophet prophesieth of the holy mount of God, that is, the church, that in it they shall not afflict nor hurt; how many magistrates be together both godly and blood sheders? But if we understand, that the Magistrate in executing of punishments, doth nothing of himself, but executeth the very self judgements of God, we shall be nothing cumbered with this doubt. The law of the Lord forbiddeth to kill: lest manslaughter should be unpunished, the law maker himself giveth to the ministers the sword in their hand, which they should draw fourth against all mansleyers. To afflict and to hurt, is not the doing of the godly: but this is not to hurt, nor to afflict, by the lords commandment to revenge the afflictions of the godly. I would to God that this were always present before our minds, that nothing is here done by the rashness of man, but all things by the authority of God that commandeth, 
Rom. xiii iiii.  which going before us, we never serve out of the right way. Unless perhaps there be a bridle put upon the righteousness of God, that it may not punish wicked doings. But if it be not lawful to appoint any law to it, why shall we cavil against the ministers of it? They bear not the sword in vain, saith Paul: for they be the ministers of God to wrath, revengers to evil doers. Therefore if Princes and other rulers know that nothing shallbe more acceptable to God than their obedience, let them apply this ministery, if they desire to show their godliness, righteousness, and uncorruptness allowable to God. With this affection was Moses led, when knowing himself appointed by the power of the Lord to be the deliverer of his people, he laid his hands upon the Egyptian. Again, when by slaying of three thousand men in one day, 
Ex. two. xii. Act. seven. xxviii. Ex. xxxii. xxvii. i Ki. xi.u.  he took vengeance of the sacrilege of the people. David also, when nigh to the end of his life he gave commandment to Solomon his son to slay joab and Semei. Whereupon he also rehearseth this among the virtues of a king, to slay the wicked of the land, that all workers of wickedness, may be driven out of the city of God. To which purpose also pertaineth the praise that is given to Solomon, Thou hast loved righteousness and hast hated wickedness. How doth that mild and gentle nature of Moses burn out into so great cruelty, that being sprinkled and imbrued with the blood of his brethren, he runneth throughout the camp to new slaughters? How doth David, a man of so great gentleness in all his life, among his last breathings make that bloody testament, that his son should not bring the hoar heat of joab and Demet in peace to the grave? But they both when they executed the vengeance committed to them of God, so sanctified with cruel dealing their hands which they had defiled with sparing. It is an abomination with kings, saith Solomon, 
Pro. xvi. xii. Pro. xx. viii. Pro. xx. xxvi. Pro. xxv. iiii. Pro. xvii xv. Pro. xvii. xi. Pro. xiiii. xxiiii.  to do iniquity, because his throne is established in righteousness. Again, The king which sitteth in the throne of judgment, spreadeth his eyes upon every evil man. Again, A wise king scattereth the wicked and turneth them upon the wheel. Again, Take away the dross from the silver, and there shall come fourth a vessel to the melter: take away the wicked man from the sight of the king, and his throne shallbe fast set in righteousness. Again, He that justifieth the wicked, and he that condemneth the righteous, both are abomination to the Lord. Again, A rebellious man purchaseth evil to himself, and a cruel messenger is sent unto him. Again, whoso saith to the wicked man, thou art righteous, him peoples and nations do curse. Now if their true righteousness be, with drawn sword to pursue guilty and wicked men: let them put up their sword, and hold their hands pure from blood, while in the mean time desperate men do range with murders and slaughters: them they shall make themselves gilti of most great wickedness, so much less shall they get thereby the praise of goodness & righteousness. Only let there be no precise and cruel rigorousness, and that judgment seat which may worthily be called the rock of accused men. For I am not he that either favour extreme cruelty, or do think that righteous judgement can be pronounced, but while clementy the best & surest counsellor of kings, as Solomon affirmeth, the preserver of the kings throne is assistant, which a certain man in old time truly said to be the principal gift of Princes. Yet a magistrate must take heed to both, that he do neither with rigorousness of mind wound rather than heal, or by superstitious affectation of clementy fall into a most cruel gentleness, if with soft & lose tenderness he be dissolute to the destruction of many men. For this was in old time not without cause commonly spoken under the empire of Nerua, that it is in deed evil to live under a prince under whom nothing is lawful, but much worse under whom all things are lawful.  
But sith sometime kings & peoples must of necessity take sword in hand to execute such public vengeance, by this reason we may also judge that the wars are lawful which are so taken in hand. For if there be power delivered them, whereby they may maintain quiet to their dominion, whereby they may keep down the seditious stirs of unquiet men, whereby they may help the forcibly oppressed, whereby they may punish evil doings▪ can they at fit season utter it, than to suppress his rage which troubleth both privately the rest of every man, and the common quiet of all men, which seditiously maketh uproars, which committeth violent oppressions and heinous evil doings? If they ought to be preservers and defenders of the laws, they must also overthrow the enterprises of all them by whoes wicked doing the discipline of laws is corrupted. Yea if they worthily punish those thieves whoes injuries have extended only to a few: shall they suffer a whole country to be without punishment vexed and wasted with robberies? For it maketh no difference whether he be a king or one of the basest of the commonalty, that invadeth an others country into which he hath no right, and spoileth it like an enemy: all are alike to be taken and punished for robbers. This therefore both natural equity, and the rule of duty teacheth that Princes are armed not only to restrain private duties with indicial punishments, but also to defend with war the dominions committed to their charge, if at any time they be enuielike assailed. And such wars the Holy ghost by many testimonies of Scripture declareth to be lawful.  
If it be objected against me, that in the new Testament is neither witness nor example which teacheth that war is a thing lawful for Christians: first I answer, that the same rule of making war which was in old time remaineth also at this day, and that on the contrary side there is no cause that may debar magistrates from defending of their subjects. Secondly, that an express declaration of these matters is not to be sought in the writings of the Apostles, where their purpose is not to frame a civil state, but to stablish the spiritual kingdom of Christ. Last of all I say that in them also is showed by the way, that Christ hath by his coming changed nothing in this behalf. For if christian doctrine (that I may speak in Augustine's own words) condemned all wars, 
Augu. epist. v. ad. Mar  he would rather have said this to soldiers when they asked counsel of salvation, that they should cast away their weapons, & utterly withdraw themselves from the war. But it was said to them: strike no man, 
Luke. iii. xvii.  do no man wrong, let your wages suffice you. Whom he taught that their wages ought to suffice them, he did verily not forbid them to be warriors. But all magistrates ought here to take great heed, that they nothing at all follow their own desires: but rather, if they must punish, let them not be born away with a headlong angriness, let them not be violently carried with hatred, let them not broil with unappeasable rigour, yea let them (as Augustin saith) pity common nature in him in whom they punish his private fault. Or if they must put on armure against the enemy, that is, the armed robber, let them not lightly seek occasion thereof, nor take it being offered unless they be driven to it by extreme necessity. For if we ought to perform much more than that heathen man required, which would have war to seem a seeking of peace: truly we ought first to attempt all things ere we ought to try the matter by war. 
Cicero of 〈◊〉.  Finally in both kinds let them not suffer themselves to be carried with any private affection, but be led only with common feeling. Otherwise they do very ill abuse their power, which is given them, not for their own commodity, but for others benefit and ministery. Moreover of the same rightful rule of making war hangeth the order both of garrisons, and leagues, and other civil fortifications. Garrisons I call those that are placed in towns to defend the borders of the comree: Leagues, which are made with Princes adjoining for this covenant that if any trouble happen in their lands they may mutually help them, and join their forces in common together to suppress the common enemies of mankind: Civil fortifications, whoes use is in the art of war.  
This also I will last of all add, that tributes and taxes are the lawful revenues of princes, which they may chiefly employ to sustain the common charges of their office: which yet they may likewise use to their private royalty which is after a certain manner conjoined with honour of the princely state that they bear. As we see that David, Ezechias, josias, josaphat, and other holy Kings, and joseph also and Daniel, according to the state of the person that they did bear, were without offence of godliness sumptuous of the common charge, and we read in Ezechiel that there was a very large portion of land assigned to the kings. 
Ezechiel. x●viii. xxi.  Where although he paint out the spiritual kingdom of Christ, yet he fetcheth the exemplar of his similitude from the lawful kingdom of men. But yet so, that Princes again on their behalues should remember, that their treasure chambers are not so much their own private coffers, 
Ro. xiii. vi  as the treasuries of the whole people (for so Paul testifieth) which they may not without manifest wrong prodigally waste or spoil: or rather that it is the very blood of the people, which not to spare, is most cruel unnaturalness: and let them think, that their impositions, and subsidies, and other kinds of tributes, are nothing but the supports of public necessity, wherewith to weary the poor commonalty without cause, is tyrannical extortion. These things do not encourage Princes to wasteful expense and riot, (as verily there is no need to add a fyerbrand to their lusts that are of themselves to much already kindled) but sith it much behoveth that they should with pure conscience before God be bold to do all that they are bold to do, least with wicked boldness come into despising of God, they must be taught how much is lawful for them. Neither is this doctrine superfluous for private men, that they should not rashly and stubbornly give themselves leave to grudge at any expenses of Princes, although they exceed common and civil measure.  
next to the magistrate in civil states are laws, the most strong sinews of common weals, or (as Cicero calleth them according to Plato) the souls, without which the Magistrate can not stand, as they again without the Magistrate have no lively force. Therefore nothing could be more truly said, than that the law is a dumb Magistrate, and that the Magistrate is a living law. But whereas I promised to speak, with what laws a Christian civil state ought to be ordered, there is no cause why any man should look for a long discourse of the best kind of laws, which both should be infinite, and pertained not to this present purpose and place: yet in a few words, and as it were by the way, I will touch what laws it may use godlily before God, and be rightly governed by them among men. Which self thing I had rather to have utterly passed over with silence, if I did not understand that many do herein verillously err. For there be some that deny that a common weal is well ordered, which neglecting the civil laws of Moses is governed by the common laws of nations. How dangerous & troublesome this sentence is, let other men consider, it shall be enough for me to have showed that it is false and foolish. That common division is to be kept, which divideth the whole law of God published into moral, ceremonial, and judicial laws: and all the parts are to be severally considered, that we may know what of them pertaineth to us, and what not. Neither in the mean time let any man be cumbered with this doubt, that judicials and ceremonials also pertain to the moral laws. For although the old writers which have taught this division, were not ignorant that these two later parts had their use about manners, yet because they might be changed and abrogate, the morals remaining safe, they did not call them morals. They called that first part peculiarly by that name, without which can not stand the true holiness of manners, and the unchangeable rule of living rightly.  
Therefore the Moral law (that I may first begin the rat) sith it is contained in two chief points, of which the one commandeth simply to worship God with pure faith and godliness, & the other to embrace men with unfeigned love, is the true and eternal rule of righteousness, prescribed to the men of all ages and times that will be willing to frame their life to the will of God. For this is his eternal and unchangeable will, 
Gala. iiii. iiii.  that he himself should be worshipped of us all, and that we should mutually love one an other. The Ceremonial law was the schooling of the jews, wherewith it pleased the Lord to exercise the certain childhood of that people, till that time of fullness come, wherein he would to the full manifestly show his wisdom to the earth, and deliver the truth of those things which then were shadowed with figures. The judicial law given to them for an order of civil state, gave certain rules of equity and righteousness, by which they might behave themselves harmlessely and quietly together. And as that exercise of ceremonies properly pertained in deed to the doctrine of godliness (namely which kept the church of the jews in the worship & religion of God) yet it might be distinguished from godliness itself: so this form of judicial orders (although it tended to no other end, but how the self same charity might best be kept which is commanded by the eternal law of God) yet had a certain thing differing from the very commandment of loving. As therefore the Ceremonies might be abrogate, godliness remaining safe and undestroyed: so these judicial ordinances also being taken away, the perpetual duties and commandments of charity may continue. If this be true, verily there is liberty left to every nation to make such laws as they shall foresee to be profitable for them: which yet must be framed after that perpetual rule of charity, that they may in deed vary in form, but have the same reason. For I think that those barbarous & savage laws, as were those that gave honour to thieves, that allowed common copulations, and other both much more filthy and more against reason, are not to be taken for laws: forasmuch as they are not only against all righteousness, but also against natural gentleness and kindness of men.  
This which I have said shallbe plain, if in all laws we behold these two things as we ought, the making and the equity of the law, upon the reason whereof the making itself is founded & stayeth. Equity, because it is natural, can be but one of all laws: and therefore one law, according to the kind of matter, ought to be the propounded end to all laws. As for makyngs of Laws, because they have certain circumstances upon which they partly hang, if so that they tend all together to one mark of equity, though they be diverse it maketh no matter. Now sith it is certain that the law of God, which we call moral is nothing else but a testimony of the natural law, and of that conscience which is engraven of God in the minds of men, the whole rule of this equity whereof we now speak is set forth therein. Therefore it alone also must be both the mark and rule and end of all laws. Whatsoever laws shallbe framed after that rule, directed to that mark, and limited in that end, there is no cause why we should disallow them, howsoever they otherwise differ from the jewish law or one from an other. The law of God forbiddeth to steal. What pain was appointed for thefts in the civil state of the jews, 
Exo. xxii.i.  is to be seen in Exodus. The most ancient laws of other nations punished theft with recompense of double: the laws that followed afterward, made difference between manifest theft and no manifest. Some proceeded to banishment, some to whipping, some at last to the punishment of death. 
Deu. nineteen. xviii.  False witness was among the jews punished with recompense of equal pain, in some places only with great shame, in some places with hanging, in other some with the Crosse. Manslaughter all laws universally do revenge with blood, yet with divers kinds of death. Against adulterers in some places were ordained severer pains, in some places lighter. Yet we see how with such diversity all tend to the same end. For with one mouth they all together pronounce punishment against all the offences which have been condemned by the eternal law of God, as manslaughters, thefts, adultery, false witnessings: but in the manner of punishment they agree not. Neither is the same needful, nor yet expedient. There is some country, which unless it show rigour with horrible examples against mansleyers, should immediately be destroyed with murders and robberies. There is some time that requireth the sharpness of pains to be increased. If there arise any trouble in a common weal, the evils that are wont to grow thereof must be amended with new ordinances. In time of war all humanity would in the noise of armure fall away, unless there were cast into men an unwonted fear of punishments. In barrenness, in pestilence, unless greater severity be used, all things will come to ruin. Some nation is more bend to some certain vice, unless it be most sharply suppressed. How malicious and envious shall he be against the public profit, that shallbe offended with such diversity which is most fit to hold fast the observing of the law of God? For, that which some say, that the Law of God given by Moses is dishonoured, when it being abrogate, new are preferred above it, is most vain. For neither are other preferred above it, when they are more allowed, not in simple comparison, but in respect of the estate of the times, place, and nation: neither is that abrogate, which was never made for us. For the LORD gave not that law by the hand of Moses, which should be published into all nations, and flourish everywhere: but when he had received the nation of the jews into his faith, defence, and protection, he willed to be a lawmaker peculiarly to them, and like a wise lawmaker, he had in making of his laws a certain singular consideration of them.  
Now remaineth that we consider that which we have set in the last place, what profit of laws, judicial orders, and magistrates, cometh to the common fellowship of Christians. Wherewith also is coupled an other question, how much private men ought to yield to magistrates, and how far their obedience ought to proceed. Many thought the office of magistrate to be superfluous among Christians, because forsooth they can not godlily crave their aid, namely sith they are forbidden to revenge, to sue in the law, and to have any controversy. But whereas Paul contrariwise plainly testifieth, 
●o. xiiii. iiii.  that he is the minister of God to us for good: we thereby understand, that he is so ordained of God, that we being defended by his hand and succours against the maliciousness and injuries of mischievous men, may live a quiet and assured life. If he be in vain given us of the Lord for defence, unless it be lawful for us to use such benefit: it sufficiently appeareth that he may also without ungodliness be called upon and sued unto. But here I must have to do with two kinds of men. For there be many men that boil with so great rage of quarrelling at the law, that they never have quiet with themselves unless they have strife with other. And their controversies they exercise with deadly sharpness of hatred, and with mad greediness to revenge and hurt, and do pursue them with unappeasable stiffness even to the very destruction of their adversary. In the mean time, that they may not be thought to do any thing but rightefully, they defend such perverseness with colour of law. But though it be granted thee to go to law with thy brother, yet thou mayst not by and by hate him, not be carried against him with furious desire to hurt him, not stubbornly to pursue him.  
Let this therefore be said to such men, that the use of laws is lawful, if a man do rightly use it. And that the right use both for the plaintiff to sue, and for the defendant to defend, is if the defendant being summoned do appear at an appointed day, and doth with such exception as he can, defend his cause without bitterness, but only with this affection to defend that which is his own by law: and if the pleintif being unworthily oppressed either in his person or his goods, do resort to the defence of the Magistrate, make his complaint, and require that which is equity and conscience, but far from all greedy will to hurt or revenge, far from sharpness and hatred, far from burning heat of contention, but rather ready to yield of his own and to suffer any thing, than to be carried with an enemylike mind against his adversary. Contrariwise when being filled with malice of mind, corrupted with envy, kindled with wrath, breathing out revenge, or finally so inflamed with the heat of the contention, they give over any part of charity, the whole proceeding even of a most just cause can not but be wicked. For this aught to be a determined principle to all christians, that a controversy though it be never so righteous, can never be rightly pursued of any man, unless he bear as good will and love to his adversary, as if the matter which is in controversy were already concluded and ended by composition. Some man will here peradventure say, that such moderation is so never used in going to law that it should be like a miracle if any such were found. I grant in deed, as the manners of these times be, that there is seldom seen an example of a good contend in law, yet the thing itself being defiled with addition of no evil, ceaseth not to be good and pure. But when we hear that the help of the Magistrate is a holy gift of God: we must so much the more diligently take heed, that it be not defiled by our fault.  
As for them that precisely condemn all contendings at law, let them understand that they do therewithal despise the holy ordinance of God, and a gift of that kind of gifts which may be clean to the clean: 
Act. xxii.i. et. xxiiii xii. &. xxu.x.  unless peradventure they will accuse Paul of wicked doing, which did both put away from himself the slanders of his accusers with declaring also their deceit and maliciousness, and in judgement claimed for himself the prerogative of the city of Rome, and when need was he appelled from an unrighteous governor to the Emperor's judgement seat. 
Num. nineteen xviii. Math. v. xxxix. Deuter. xixii. xxxv. Rom. xii. nineteen.  Neither withstandeth it, that all Christians are forbidden to desire revenge, which we also do drive far away from Christian judgement seats. For, if the contention be about a common case, he goeth not the right way that doth not with innocent simplicity, commit his cause to the judge as to a common defender, thinking nothing less than to tender mutual recompense of evil, which is the affection of revenge: or if any matter of life and death, or any great criminal action be commenced, we require that the accuser be such a one, as cometh into the court being taken with no boiling heat of revenge, and touched with no displeasure of private injury, but only having in mind to withstand the enterprises of a mischievous man, that they may not hurt the common weal. But if thou take away a revenging mind, there is no offence done against that commandment whereby revenge is forbidden to Christians. But they are not only for bidden to desire revenge, but they are also commanded to wait for the hand of the Lord, which promiseth that he will be a present revenger for the oppressed and afflicted: but they do prevent all revenge of the heavenly defender, which require help at the Magistrate's hand either for themselves or other. 
Rom. xiii iiii.  Not so. For we must think that the Magistrates revenge is not the revenge of man but of God, which (as Paul saith) he extendeth and exerciseth by the ministery of man for our good.  
And no more do we disagree with the words of Christ, by which he forbiddeth to resist evil, 
Math. v. xxxix.  and commandeth to turn the right cheek to him that hath given a blow on the left, and to suffer him to take away thy cloak that taketh away thy coat. He willeth in deed there that the minds of his should so much abhor from desire of recompensing like for like, that they should sooner suffer double injury to be done to themselves, than desire to reacquite it: from which patience neither do we also lead them away. For Christians truly ought to be a kind of men made to bear reproaches and injuries, open to the malice, deceits, and mockages of naughty men: and not that only, but also they must be bearers of all these evils, that is to say so framed with all their hearts, that having received one displeasure they make themselves ready for an other, promising to themselves nothing in their whole life but the bearing of a continual Crosse. In the mean time also they must do good to them that do them wrong, and wish well to those that curse them, 
Rom. xli. xxi. Math. v. xxxix.  and (which is their only victory) strive to overcome evil with good. Being so minded they will not seek eye for eye, tooth for tooth, as the Pharisees taught their disciples to desire revenge, but (as we are taught of Christ) they will so suffer their body to be mangled, and their goods to be maliciously taken from them, that they will forgive and of their own accord pardon those evils so soon as they are done to them. Yet this evenness and moderation of minds shall not withstand, but that the friendship toward their enemies remaining safe, they may use the help of the magistrate to the preserving of their goods, or for zeal of public commodity may sue a guilty and pestilent man to be punished, whom they know that he can not be amended but by death. For Augustine truly expoundeth that all these commandments tend to this end, 
Epist. 5. ad marcel.  that a righteous and godly man should be ready to bear patiently the malice of them whom he seeketh to have made good men, that rather the number of the good may increase, not that he should with like malice add himself also to the numbered of the evil: then, that they more pertain to the preparation of the heart, which is inwardly, than to the work which is done openly: that in secret may be kept patience of mind with good will, but openly that may be done which we see may be profitable to them to whom we ought to bear good will.  
But this which is wont to be objected, that contendynges in law are altogether condemned of Paul, 
i Cor. vi. vi.  is also false. It may easily be perceived by his words, that there was an immeasurable rage of striving at law in the church of the Corynthians: so far forth that they did make the gospel of Christ and the whole religion which they professed, open to the cavillations and evil speaking of the wicked. This is the first thing that Paul blameth in them, that by their intemperance of contentions they brought the Gospel in slander among the unbelievers. And then this point also, that in such sort they strived among themselves brethren with brethren. For they were so far from bearing of wrongs, that they greedily gaped one for an others goods, provoked one an other, and being unprovoked did hurt. Therefore he inveigheth against that rage of contending, and not simply against all controversies. But he pronounceth that it is a fault or a weakness, that they did not rather suffer loss of their goods than to travail even to contentions for the preserving of them: namely when they were so easily moved with every damage, and for most small causes did run to the court of law and to controversies, he saith that this is a proof that they were of a mind to ready to anger and not well framed to patience. Christians verily ought to do this, that they had always rather to yield of their own right than to go to law, from whence they can scarcely get out again but with a mind to much moved and kindled to hatred of their brother. But when a man seeth that without loss of charity he may defend his own, the loss whereof should be a sore hindrance unto him: if he do so he offendeth nothing against this saying of Paul. Finally (as we have taught in the beginning) charity shall give every man best counsel, without which whatsoever controversies are taken in hand, and beyond which whatsoever do proceed, we hold it out of controversy that they be unjust and wicked.  
The first duty of subjects toward their magistrates is, to think most honourably of their office, namely which they acknowledge to be a jurisdiction committed of God, and therefore to esteem them and reverence them as the ministers and deputies of God. For a man may find some, which yield themselves very obedient to their magistrates, and would not that there were not some whom they should obey, because they so know it to be expedient for the common benefit: but of the magistrates themselves they think no otherwise than of certain necessary evils. 
i Pet. two. xvii. prover. xxiiii. xxi.  But Peter requireth somewhat more of us, when he commandeth that the king be honoured: & Solomon, when he commandeth God and the king to be feared. For Peter under the word of Honouring containeth a sincere and well deming estimation: and Solomon joining the king with God, showeth that he is full of a certain holy reverence and dignity. This is also a notable commendation in Paul, that we obey not only for wrath but for conscience. 
Rom. xiii v.  Whereby he meaneth that subjects ought to be led not only with fear of princes and rulers to be holden in their subjection (as they are wont to yield to their armed enemy, which see that vengeance shall readily be taken upon them if they resist) but because the obediences that are showed to them are showed to God himself, forasmuch as their power is of God. I speak not of the men, as if the visor of dignity did cover foolishness, or sluggishness, or cruelties, or wicked manners and full of mischievous doing: but I say that the degree itself is worthy of honour and reverence: that whosoever be rulers may be esteemed with us, and have reverence, in respect of their being rulers.  
Of this then also followeth an other thing: that with minds bent to the honouring of them, declare their obedience in proof to them: whether it be to obey their proclamations, or to pay tribute, or to take in hand public offices and charges that serve for common defence, or to do any other of their commandments. Let every soul (saith Paul) be subject to the higher powers. 
Rom. xiii i. Tit. xxxi. i Pet. two. xiii.  For he that resisteth the power, resisteth the ordinance of God. The same Paul writeth to Titus: Warn them that they be subject to rulers and powers, that they obey the Magistrates, that they be ready to every good work. And Peter saith, Be ye subject to every humane creature (or rather as I translate it, Ordinance) for the lords sake, either to the king as most excellent, or to the rulers that are sent by him, to the punishment in deed of evil doers, but to the praise of well doers. Moreover that they should testify that they do not feign subjection, but are sincerely and heartily subject, Paul addeth that they should commend to God the safety and prosperity of them under whom they live. 
i Tim. ii.i.  I exhort (saith he) that there be made prayers, besechynges, intercessions, thanksgivings for all men, for Kings, and for all that be set in superiority, that we may live a peaceable & quiet life with all godliness and honesty. Neither let any man here deceive himself. For sith the magistrate can not be resisted, but that God himself must also be resisted: although it may be thought that an unarmed magistrate may freely be despised, yet God is armed which will strongly take vengeance on the despising of himself. Moreover under this obedience I contemn moderation, which private men ought to bind themselves to keep in cases touching the public state, that they do not of their own head intermeddle in public businesses, or rashly break into the office of the Magistrate, and enterprise nothing publicly. If any thing shall in a public ordinance be behoveful to be amended, let not themselves raise uproars, nor put their hands to the doing of it, which they all ought to have fast bound in this behalf: but let them commit it to the judgement of the magistrate, whose hand alone is here in at liberty. I mean, that they presume to do nothing uncommanded. For when the commandment of the ruler is adjoined, then are they also furnished with public authority. For as they are wont to call the counsellors of a king, his ears and eyes: so not unfitly a man may call them the hands of the prince, whom by his commandment he setteth in authority for the doing of things.  
Now forasmuch as we have hitherto described a magistrate such as is in deed the same that he is called, namely the father of the country, and (as the Poet calleth him) the pastor of the people, the keeper of peace, the protector of righteousness, the revenger of innocence: he is worthily to be judged a mad man, that alloweth not such a government. But whereas this is in a manner the experience of all ages, that of princes some being careless of all things to the foreseeing whereof they ought to have been heedfully bend, do without all care slothfully wallow in delights: other some addicted to their gain, do set out to sale all laws, privileges, judgements, and grants: other some spoil the poor commonalty of money which they may after waste upon mad prodigal expendynges: other some exercise mere robberies, in pilling of houses, defiling of virgins and matrons, murdering of innocentes: many can not be persuaded that such should be acknowledged for princes, whoes authority they ought to obey so far as they may. For in so great heinous unworthiness, among doings so much contrary to the duty not only of a magistrate, but also of a man, they behold no form of the image of God which ought to shine in a Magistrate: when they see no token of that minister of God, which was given for praise to the good and for vengeance to the evil: so neither do they also acknowledge such a Governor, whoes dignity and authority the Scripture commendeth unto us. And truly this feeling of affection hath always been naturally planted in the minds of men, no less to hate and abhor tyrants, than to love and honour lawful kings.  
But if we look to the word of God, it will lead us further, that we be subject not only to the government of those princes which execute their office to ward us well and with such faithfulness as they ought, but also of all them, which by what mean soever it be, have the dominion in possession although they perform nothing less than that which pertaineth to the duty of princes. For though the Lord testifieth that the magistrate is a special great gift of his liberality for, preserving of the safety of men, and appointeth to magistrates themselves their bounds: yet he doth therewithal declare, that of what fort soever they be, they have not their authority but from him: that those in deed, which rule for benefit of the common weal, are true examplars and patterns of his bountifulness: that they that rule unjustly and wilfully, are raised up by him to punish the wickedness▪ of the people: that all equally have that majesty wherewith he hath furnished a lawful power. I will proceed no further, till I have added some certain testimonies or that point. 
job. 14. ●● Ose. xxiii. two. Esa. 3.4. & 10.5. De. 28.29  Yet we need not much to labour to prove that a wicked King is the wrath of God upon the earth, for asmuch as I think that no man will say the contrary, and otherwise there should be no more said of a King than of a common robber that violently taketh away thy goods, and of an adoulterer that defileth thy bed, of a murderer that seeketh to kill thee, whereas the Scripture reckoneth all such calamities among the curses of God. But let us rather tarry upon proving that, which doth not so easily settle in the minds of men: that in a most naughty man, & most unworthy of all honour, if so that he have the public power in possession, remaineth that noble and divine power which the Lord hath by his word given to the ministers of his righteousness & judgment: and therefore that he ought of his subjects to be had in as great reverence & estimation, so much as pertaineth to public obedience, as they would have the best King if he were given them.  
First I would have the readers to perceive and diligently mark that providence and singular doings of God, which is in the Scripture not without cause so oft rehearsed unto us, in distributing of kingdoms & making Kings whom it pleaseth him. In Daniel, it is said: The lord changes times & courses of times, 
Dan. ●. ●●  he casteth away & maketh Kings. Again: That the living may know that the Highest is mighty in the kingdom of men, & he shall give it to whom he wil With which manner of sentences whereas the whole Scripture aboundeth, yet that same prophecy of Daniel specially swarmeth full. Now what manner of King was Nabuchadonezar, he that conquered Jerusalem, it is sufficiently known, namely a strong invader and destroyer of other. 
Ero. 29.19  Yet in Ezechiel the lord affirmeth that he gave him the land of Egypt for the service that he had done to him in wasting it. 
Dan. 2.37.  And Daniel said to him: Thou King art the King of Kings, to whom the King of heavens hath given a mighty, and strong, and glorious kingdom: to thee, I say, he hath given it, and all the lands where dwell the children of men, the beasts of the wood, and fowls of the air: he hath delivered them into thy hand, and hath made thee to bear rule over them. Again he said to his son Belsasar: The highest God hath given to Nabuchadonezar thy father kingdom and royalty, 
Dan. 5. 1●  honour and glory: and by reason of the royalty that he gave him all people's, tribes, and languages were trembling and fearful at his sight. When we hear that a King is ordained of GOD, let us thereof call to remembrance those heavenly warnings concerning the honouring & fearing of a King: then we shall not doubt to account a most wicked tyrant in the same place wherein the Lord hath vouchsafed to set him. Samuel, when he gave warning to the people of Israel, what manner of things they should suffer at the hands of their Kings, said: 
1. Samu, 8.11.  This shallbe the right of the king that shall reign over you: he shall take your sons and put them to his chariot, to make them his horsemen, & to blow his land, & reap his crop, & to make instruments of war. He shall take your daughters, that they may be his dressers of ointmentes, his cooks & bakers. Your lands, your vineyards, & your best Olive plats he shall take away and give to his bond servants. He shall take tithes of your sedes and vineyards, and shall give them to his eunuchs and bond servants. He shall take away your bond men, your bond women & your asses, and set them to his work. Yea and he shall take tithes of your flocks: and ye shallbe his bond servants. verily Kings should not have done this of right, whom the Law did very well instruct to all continence: but it was called a right over the people which it behoved them of necessity to obey, and they might not resist was if Samuel had said, The wilfulness of Kings shall run to such licentiousness, which it shall not be your part to resist, to whom this only thing shallbe left, to obey their commandments and hearken to their word.  
But chiefly there is in jeremy a notable place and worthy to be remembered, which although it be somewhat long, yet I will be content to rehearse, because it most plainly determineth this whole question. I have made the earth and men, 
jer. xxvii v.  saith the Lord, and the living creatures that are on the overface of the earth in my great strength and stretched out arm, and I will deliver it to him whom it pleaseth in mine eyes. And now therefore I have given all these lands into the hand of Nabuchadnezar my servant, and all nations and great Kings shall serve him, till the time shall come of that land. And it shallbe as a nation and a kingdom that hath not served the King of Babel, I will visit that nation in sword, famine, and pestilence. Wherefore, serve ye the King of Babel and live. We see with how great obedience the Lord willed that cruel and proud tyrant to be honoured, for no other reason but because he possessed the kingdom. And thesame was by the heavenly decree, that he was set in the throne of the kingdom, and taken up into kingly majesty, which it was unlawful to violate. If we have this continually before our minds and eyes, that even the worst Kings are ordained by the same decree by which the authority of Kings is stablished: these seditious thoughts shall never come into our mind, that a King is to be handled according to his deservings, and that it is not meet that we should show ourselves subjects to him that doth not on his behalf show himself a King to us.  
In vain shall any man object that this was a peculiar commandment to the Israelites. For it is to be noted with what reason the Lord confirmeth it. I have given (sayeth he) the kingdom to Nabuchadnezar. Wherefore serve ye him and live. To whom soever therefore it shallbe certain that the kingdom is given, let us not doubt that he is to be obeyed. And so soon as the Lord advanceth any man to the royal estate, he therein declareth his will to us that he will have him reign. 
Roove. xxviii. two. job. xii. xviii. I●re. xxix seven.  For thereof are general testimonies of the Scripture. Solomon in the xxviii. Chapter. Many Princes are because of the wickedness of the people. Again job in the xii. chapter. He taketh away subjection from Kings, and girdeth them again with the girdle. But this being confessed, there remaineth nothing but that we must serve and live. There is also in jeremy the Prophet an other commandment of the Lord, wherein he commandeth his people to seek the peace of Babylon, whether they had been led away captive, and to pray to him for it, because in the peace of it should be their peace. Behold the Israelites being spoiled of all their goods, plucked out of their houses, led away into exile, and cast into miserable bondage, are commanded to pray for the safety of the Conqueror: not as in other places we are commanded to pray for our persecutors: but that the kingdom may be preserved to himself and quiet, that they themselves may also live prosperously under him. So David being already appointed King by the ordinance of God, and anointed with his holy oil, when he was without any his deserving unworthily persecuted of Saul, yet the head of him that laid wait for his life, he esteemed holy, which the Lord had hallowed with the honour of kingdom. 
1. 〈◊〉. xxiiii. seven.  far be it from me (said he) that I should before the Lord do this thing to my Lord the anointed of the Lord, that I should lay my hand upon him, because he is the anointed of the Lord. 
1. Samu. xxvi. ix  Again, My soul hath spared thee, and I have said, I will not lay my hand upon my Lord, because he is the anointed of the Lord. Again, Who shall lay his hand upon the anointed of the Lord, and shallbe innocent? So sure as the Lord liveth, unless the Lord strike him, or his day be come that he die, or he go down into battle: far be it from me that I should lay my hand upon the anointed of the Lord.  
Finally we own this affection of reverence yea and devotion to all our rulers, of what sort soever they be. Which I do therefore the oftener repeat, that we may learn not to search what the men themselves be, but take this for sufficient, that by the will of the Lord they bear that parsonage, in which the Lord himself hath imprinted and engraved an inviolable majesty. But (thou wilt say) Rulers own mutual duties to their subjects. That I have already confessed. But if thou thereupon conclude, that obediences are to be rendered to none but to just governements, thou art a foolish reasoner. For, husbands also are bound to their wives and parents to their children with mutual duties. 
Eph. vi. i Ephe. v. xxvi.  Let parents and husbands depart from their duty: let parents show themselves so hard and unpleasable to their children, whom they are forbidden to provoke to anger, that with their peevishness they do unmeasurably weary them: let the husbands most despitefully use their wives, whom they are commanded to love, 
1. Pet. iii. seven.  and to spare them as weak vessels: shall yet therefore either children be less obedient to their parents or wives to their husbands? But they are subject both to evil parents and husbands and such as do not their duty. Yea, whereas all ought rather to endeavour themselves not to look behind them to the bag banging at their back, that is, not to inquire one of an others duties, but every man set before him that which is his own duty: this ought chiefly to have place among those that are under the power of other. Wherefore if we be unmercifully tormented of a cruel Prince, if we be ravenously spoiled of a covetous or riotous Prince, if we be neglected of a slothful Prince, 
Dani. ix.vii.  finally if we be vexed for godlinesses sake of a wicked and ungodly Prince: let us first call to mind the remembrance of our sins, which undoubtedly are chastised with such scourges of the Lord. Thereby humility shall bridle our impatience. Let us then also call to mind this thought, that it pertaineth not to us to remedy such evils▪ but this only is left for us, 
Pro. xxi. ● Psalm. lxxxii. i. Psal. two. ●.  that we crave the help of the Lord, in whoes hand are the hearts of Kings, & the bowinge of kingdoms? He is the God that shall stand in the assembly of gods, and shall in the midst judge the gods from whoes face all Kings shall fall, and be broken, and all the judges of the earth that shall have not kissed his anointed, that have written unjust laws to oppress the poor in judgement, and do violence to the cause of the humble, 
Esa x.i.  to make widows a pray, and rob the fatherless.  
And here both his marvelous goodness, power, and providence showeth itself: for sometime of his servants he raiseth up open revengers, and furnisheth them with his commandment, to take vengeance of their unjust government, and to deliver his people many ways oppressed out of miserable distress: sometime he directeth to the same end the rage of men that intend and go about an other thing. So he delivered the people of Israel out of the tyranny of Pharaoh, by Moses: and out of the violence of Chusam king of Syria, by Othoniel: and out of other thraldoms, by other kings or judges. So he tamed the pride of Tyrus, by the Egyptians: the insolence of the Egyptians, by the Assyrians: the fercenesse of the Assyrians, 
Ex. iii. seven jud. three ix etc.  by the Chaldees: the boldness of Babylon, by the Medians, and by the Persians when Cyrus had subdued the Medians. And the unhankefulnesse of the Kings of juda and Israel, and their wicked obstinaty toward his so many benefits, he did beat down and bring to distress sometime by the Assyrians, sometime by the babylonians, albeit not all after one manner. For, the first sort of men when they were by the lawful calling of God sent to do such acts: in taking armure against Kings, they did not violate that majesty which is planted in Kings by the ordinance of God: but being armed from heaven they subdued the lesser power with the greater: like as it is lawful for Kings to punish their Lords under them. But these later sort, although they were directed by the hand of God whether it pleased him, and they unwittingly did his work, yet purposed in their mind nothing but mischief.  
But howsoever the very doings of men be judged, yet the Lord did as well execute his work by them, when he did break the bloody sceptres of proud Kings, and overthrew their intolerable governements. Let Princes hear & be afraid. But we in the mean time must take great heed, that we do not despise or offend that authority of Magistrates full of reverend majesty, which God hath established with most weighty decrees, although it remain with most unworthy men, and which do with their wickedness, so much as in them is, defile it. For though the correcting of unbridled government by the revengement of the Lord, let us not by and by think that it is committed to us, to whom there is given no other commandment but to obey and suffer. I speak always of private men. For if there be at this time any Magistrates for the behalf of the people, (such as in old time were the Ephori, that were set against the Kings of Lacedomonia or the Tribunes of the people, against the Roman Consuls: or the Demarchi, against the Senate of Athenes: & the same power also which peradventure, as things are now, the three estates have in every realm, when they hold their principal assemblies) I do so not forbid them according to their office to withstand the outraging licentiousness of Kings, 
parliaments.  that I affirm that if they wink at Kings wilfully raging over and treading down the poor commonalty, their dissembling is not without wicked breach of Faith, because they deceitfully betray the liberty of the people, whereof they know themselves to be appointed protectors by the ordinance of God.  
But in that obedience which we have determined to be due to the authorities of Governors, this is always to be excepted, yea chiefly to be observed, that it do not lead us away from obeying of him, to whoes will the desires of all Kings ought to be subject, to whoes decrees all their commandments ought to yield, to whoes majesty their maces ought to be submitted. And truly how unorderly were it, for the satisfying of men to run into his displeasure for whom men themselves are obeyed? The Lord therefore is the King of Kings: who, when he hath opened his holy mouth, is to be heard alone for altogether and above all: next to him we be subject to those men that are set over us: but no otherwise than in him. If they command any thing against him, let it have no place and let no account be made of it: neither let us herein any thing stay upon all that dignity wherewith the Magistrates excel, to which there is no wrong done, when it is brought into order of subjection in comparison of that singular and truly sovereign power of God. 
Dan. v●. xxii.  After this reason Daniel denied that he had any thing offended against the King, when he obeyed not his wicked proclamation: because the King had passed his bounds, and had not only been a wrong doer to men, but in lifting up his horns against God he had taken away power from himself. On the other side the Israelites are condemned, because they were to much obedient to the wicked commandment of the King. 
Osc. v. xiii. 1. Kin. xii. thirty.  For when jerobeam had made golden calves, they forsaking the temple of God, did for his pleasure turn to new superstitions. With like lightness their posterity inclined themselves to the ordinances of their Kings. With this the Prophet sharply reproacheth them, that they embraced the commmaundementes of the King: so far is it of, that the pretence of humility may deserve praise, wherewith the flatteres of the court do cover themselves and deceive the simple, while they say that it is not lawful for them to refuse any thing that is commanded them of their Princes: as though God had resigned his right to mortal men, giving them the rule of mankind: or as though the earthly power were minished, when it is made subject to the author of it, before whom even the heavenly powers do humbly tremble for fear. I know how great and how present peril hangeth over this constanty, because Kings do most displeasantly suffer themselves to be despised, whoes displeasure (saith Solomon) is the messenger of death. But sith this decree is proclaimed by the heavenly herald Peter. 
Ac. v. xxix  That we ought to obey God rather than men, let us comfort ourselves with this thought, that we then perform that obedience which the Lord requireth, when we suffer any thing rather whatsoever it be, 
1. Cor. seven xiii.  than serve from Godliness. And that our courages should not faint, Paul putteth also an other spur to us. That we were therefore redeemed of Christ with so great a price as our redemption cost him, that we should not yield ourselves in thraldom to obey the perverse desires of men, but much less should be bond to ungodliness.  
Praise be to God. T.N.    

What chapters are contained in the books of this Institution.  

¶ In the first book which entreateth of the knowledge of God the Creator. Are contained, XViii. chapters.  

1 THat the knowledge of God, and of ourselves, are things conjoined: and how they be linked the one with the other.  
2 What it is to know God, and to what end tendeth the knowledge of him.  
3 That the knowledge of God is naturally planted in the minds of men.  
4 That the same knowledge is either choked, or corrupted, partly by ignorance, and partly by malice.  
5 That the knowledge of God doth shiningly appear in the making of the world and in the continual government thereof.  
6 That, to attain to God the Creator, it is needful to have the Scripture to be our guide and mistress.  
7 By what testimony the Scripture ought to be established, that is by the witness of the Holy ghost, that the authority thereof may remain certain. And that it is a wicked invention to say that the Credit thereof doth hang upon the judgement of the church.  
8 That so far as man's reason may bear, there are sufficient proves to stablish the credit of Scripture.  
9 That those fanatical men, which forsaking Scripture, resort unto revelation, do overthrow all the principles of godliness.  
10 That the Scripture, to correct all superstition, doth in comparison set the true God against all the gods of the gentiles, reckoning him for none of them.  
11 That it is unlawful to attribute unto God a visible form, and that generally, they forsake God, so many as do erect to themselves any images.  
12 That God is severally discerned from idols, that he may be only and wholly worshipped.  
13 That there is taught in the Scriptures one essence of God from the very creation, which essence containeth in it three persons.  
14 That the Scripture even in the creation of the world and of all things doth by certain marks put difference between the true God, and feigned gods.  
15 What a one man was created: wherein there is entreated of the powers of the soul, of the image of God, of free will and of the first integrity of nature.  
16 That God by his power doth nourish and maintain the world, which himself hath created, and by his providence doth govern all the parts thereof.  
17 Where to and to what end this doctrine is to be applied, that we may be certain of the profit thereof.  
18 That God doth so use the service of wicked men, and so boweth their minds to put his judgement in execution, that yet still himself remaineth pure from all spot.    

¶ In the second Book which entreateth of the knowledge of God the Redeemer in Christ, which knowledge was first opened to the fathers in the time of the laws, and then to us in the Gospel. Are contained, XVII. chapters.  

1 THat by Adam's sin and falling away, mankind became accursed, and did degenerate from his first estate: wherein is entreated of Original sin.  
2 That man is now spoiled of the freedom of will, and made subject to miserable bondage.  
3 That out of the corrupt nature of man proceedeth nothing but damnable.  
4 How god worketh in the hearts of men.  
5 A confutation of the objections that are wont to be brought for the defence of Free will.  
6 That man being lost must seek for redemption in Christ.  
7 That the law was given, not to hold still the people in it, but to nourish the hope of salvation in Christ until his coming.  
8 An exposition of the moral law.  
9 That Christ although he was known to the jews under the law, yet was delivered only by the Gospel.  
10 Of the likeness of the old and new testament.  
11 Of the difference of the one testament from the other.  
12 That it behoved, that Christ to perform the office of the Mediator should be made man.  
13 That Christ took upon him the true substance of the flesh of man.  
14 How the two natures of the Mediator do make one person.  
15 That we may know to what end Christ was sent of his Father, & what he brought us: three things are principally to be considered in him, his Prophetical office, his Kingdom, and his Priesthood.  
16 how Christ hath fulfilled the office of Redeemer, to purchase salvation for us, wherein is entreated of his Death, and Resurrection, and his Ascending into heaven.  
17 That it is truly and properly said, that Christ hath deserved God's favour and salvation for us.    

¶ In the third Book which entreateth of the manner how to receive the grace of Christ, and what fruits come thereof to us, and what effects follow of it. Are contained, XXV. chapters.  

1 THat those things which are spoken of Christ do profit us, by secret working of the Holy ghost.  
2 Of faith, wherein both is the definition of it, and the properties that it hath are declared.  
3 That we are regenerate by faith, wherein is entreated of repentance.  
4 That all that the Sophister's babble in their schools of penance, is far from the pureness of the Gospel, where is entreated of Confession, and Satisfaction.  
5 Of the supplying which they add to satisfactions, as Pardons and Purgatory.  
6 Of the life of a christian man: And first by what arguments the Scripture exhorteth us thereunto.  
7 The sum of a Christian life: where is entreated of the forsaking of ourselves.  
8 Of the bearing of the Cross, which is a part of the forsaking of ourselves.  
9 Of the meditation of the life to come.  
10 How we ought to use this present life, and the helps thereof.  
11 Of the justification of faith, and first of the definition of the name and of the thing.  
12 That to the end we may be fully persuaded of the free justification, we must lift up our minds to the judgement seat of God.  
13 That there are two things to be marked in free justification.  
14 What is the beginning of justification, & the continual proceeding thereof.  
15 That those things that are commonly boasted concerning the merits of works, do overthrow aswell the praise of God in giving of righteousness, as also the assuredness of salvation.  
16 A confutation of the slanders, whereby the Papists go about to bring this doctrine in hatred.  
17 The agreement of the promises of the Law and the Gospel.  
18 That of the reward, the righteousness of works is ill gathered.  
19 Of Christian liberty.  
20 Of Prayer which is the chief exercise of faith, and whereby we daily receive the benefits of God.  
21 Of the Eternal election, whereby God hath predestinate some to salvation, other some to destruction.  
22 A confirmation of this doctrine by the testimonies of the Scripture.  
23 A confutation of the slanders, wherewith this doctrine hath always been unjustly charged.  
24 That Election is established by the calling of God: & that the reprobate do bring upon themselves the just destruction, to which they are appointed.  
25 Of the last Resurrection.    

In the fowerth Book which entreateth Of the means or helps whereby God calleth us into the fellowship of Christ, and holdeth us in it, are contained XX. chapters.  

1 OF the true church with which we ought to keep unity, because it is the mother of all the godly.  
2 A comparison of the false church with the true church.  
3 Of the teachers and ministers of the church, and of their election and office.  
4 Of the state of the old church, and of the manner of governing that was in use before the Papacy.  
5 That the old form of government is utterly overthrown by the tyranny of the Papacy.  
6 Of the supremacy of the See of Rome.  
7 Of the beginning and encreacing of the Papacy of Rome, until it advanced itself to this height, whereby both the liberty of the church hath been oppressed, and all the right government thereof overthrown.  
8 Of the power of the church as touching the articles of faith: and with how unbridled licentiousness it hath in the Papacy been wrested to corrupt all pureness of doctrine.  
9 Of Counsels and of their authority.  
10 Of the power in making of laws: wherein the Pope and his have used a most cruel tyranny and butchery upon souls.  
11 Of the jurisdiction of the church, and the abuse thereof, such as is seen in the Papacy.  
12 Of the discipline of the church, whereof the chief use is in the Censures and excommunication.  
13 Of vows, by rash promising whereof echeman hath miserably entangled himself.  
14 Of Sacraments.  
15 Of Baptism.  
16 That the Baptism of infants doth very well agree with the institution of Christ: and the nature of the sign.  
17 Of the holy Supper of Christ: and what it availeth us.  
18 Of the Popish Mass, by which sacrilege the Supper of Christ hath not only been profaned, but also brought to nought.  
19 Of the five falsely named Sacraments: where is declared, that the other five which have been hitherto commonly taken for Sacraments, are not sacraments: and then is showed what manner of things they be.  
20 Of Civil government.     

A Table of the chief matters contained in this Book.  


A.  adam's fall. 
the. 2. Book first chap.  Angels. 
the first Book. 14. chap.  Anointing. 
See unction.  Ascending of Christ into heaven. 
the .2. Book .16. chap.    


B.  Baptism. 
4. Book. 15. chap.  Baptism of Infants. 
4. Book. 16. chap.    


C.  church. 4. Book. first chap. Comparison of the true & false church. 4. Book. 1. chap. jurisdiction & discipline of the church. 4. B. chap. 11. &. 12. Power of the church. as touching making laws. 4. book. 10. chap. Power of the church as touching articles of faith. 4. B. ●. cha. The state of the old church. 4. B. 4. chap. Order and ministries of the church. 
4. B. chap. 3.  Christ. The godhead of Christ. 2. Book. ●4. cha. How the person of Christ is one in two natures. 2. B. 14. ch. Whereto Christ was sent. 2. B. 15. chap. How Christ hath deserved for us Eternal life. 2. B. 17. ch. How Christ is the Mediator. 2. B. 2. ch. Christ the Redeemer. 2. B. ch. ●●. Christ a Prophet, king, & priest. 2. B. 15. ch. Death of Christ. 2. b. 16. ch. Descending of Christ to hell. 3. Book. 16. chap. Resurrection of Christ. 
2. Book. 16. chap.  Christian liberty. 
3. Book. 19 chap.  Christian life. 
3. B. 6. chap.  Civil government. 
4. B. 20. chap.  Civil judgements. 
4. B. 20. chap.  Confession & Satisfaction popish. 
3. B. 4. ch.  Confirmation popish. 
4. B. 19 chap  Conscience. 
3. B. 19 chap.  Counsels & their authority. 
4. B. 9 chap.  Creation of Man. 
1. Book. 15. chap.  Crosse. Bearing of the Crosse. 
3. B. 8. chap.    


D.  Death of Christ. 
2. Book. 16. chap.  Descending of Christ to Hell. 
3. B. 16. cha.  devels. 
1. book. 14. chap.  Discipline. 
See jurisdiction.    


E.  Election. The eternal Election. 
3. B. 21. ch.  The eternal election of God is established by vocation. 
3. Book. 24. chap▪  Essence of God one and persons three. 
1. Book. ●●. chap.    


F.  Faith. 3. B. 2. chap. See justification and power of church. 
 Fasting. 
4. B. 12. chap. 
The Forsaking of ourselves. 
3. B. 7. ch.  free-will. 
1. Book. 15. ch. &. 2. Book. cha. 2. & ●.      


G.  God. See Image. Knowledge of God. 
 Godhead of Christ. 
2. Book. 14. chap.  Government civil. 
4. B. 20. chap.    


H.  Hands. See laying on of hands. 
 Heretics and Schismatics. 
4. B. 1. chap.  Holy ghost and his offices. 
3. B. 1. chap. 
The secret working of the Holy ghost. 3. book. 1. chap. Sin against the Holy ghost. 
3. Book. 3. chap.      


I.  Idols. 
first Book. 11. &. 12. chap.  jesus. Name of jesus. 
2. B. 15. chap.  Image of God. 1. B. 15. chap. To sane an image of God is unlawful. 
1. B. 1. chap.  Indulgences or pardons. 
3. B. 5. chap.  Intercession of saints. 
3. B. 20. chap.  judgement Civil. 
4. B. 20. chap.  jurisdiction and discipline of the church. 
4. Book. 11. &. 12. chap.  justification of Faith. 3. B. 11. chap. Beginning & proceeding of justification. 3. B. 14. chap. In justification what things are to be noted. 
●. book. 23. chap.    


K.  Knowledge of God. 
first Book. 
that God is Known naturally of all men. 1. B. 3. chap. whereto the Knowledge of God tendeth. 
1. B. 2. chap.  That the knowledge of God is choked either by the ignorance or malice of men. 
1. Book. 4. chap.      


L.  Law. 2. B. 7. chap. Laws. 4. B. 20. chap. The law: the end, office, and use thereof. 2. B. 7. chap. Exposition of the moral Law. 2. B. 8. ch. See power of church. 
 Liberty Christian. 
3. B. 19 chap.  Life. Life of a Christian man. 
3. B. 6. chap. 
Meditation of the Life to come. 3. B. 9 chap. How present Life is to be used. 
3. Book, 10. chap.    Love of our neighbour. 
2. B. 8. chap.    


M.  Mass popish. 
4. Book. 8. Chap.  Matrimony. 
4. Book. 10. chap.  Mediator Christ. 
2. B. 12. chap.  Merits of works. 
3. B. 15. chap.  ministries of the church. 
4. B. 3. chap.  Monkery. 
4. B. 13. chap.  Moral law expounded. 
2. B. 8. chap.    


N.  neighbour. Love of neighbour. 
2. B. chap. 8.    


O.  Offence. 
3. Book. 19 chap.  Order and ministries of the church. 
4. B. 3. chap.  Orders ecclesiastical of the Pope. 
4. Book 1●. chapter.  Original sin. 
3. Book. chap. 1.  Oath. 
2. Book. chap. 3.    


P.  Pastors, their election and office. 
4. B. ch. 3.  Penance. True Penance. 
3. B. 3. chap.  Popish penance. 
4. B. 19 chap.  Power of the church as touching articles of Faith. 
4. Book. 8. chap. 
Touching making of Laws. 
4. Book x. chap.    Prayer. 
3. B. 20. chap.  Predestination of God. 
3. Book. 1. chap.  priests. Unmarried life of priests. 
4. Book 12. chapter.  Promises of the law and the Gospel agreed. 
3. B. 17. chap.  Providence of God. 
1. B. 16. chap.  Purgatory. 
3. B. 5. chap.    


R.  Redeemer Christ. 
2. Book. 16. chap.  Regeneration. 
3. Book. 3. chap.  Repentance. See Penance. 
 Reprobate do by their own fault bring upon themselves the destruction to which they are predestinate. 
3. B. 24. chap.  Resurrection of Christ. 
2. B. 16. chap.  Last resurrection. 
3. B. 25. chap.  Reward. Of Reward the righteousness of works is ill gathered. 
3. B. 18. chap.  romish see. The supremacy of it, and the beginning of the romish papacy. 
4. Book. 6. &. 7. chap.    


S.  Sacraments. 
4. B. 14. chap.  Sacraments falsely so named. 
4. B. 19 cha.  Satisfaction popish. 
3. B. ●. chap.  Schismatics. 
4. B. 1. chap.  Scripture. The authorit●e thereof. 1. Book 6. chap. That the doctrine of the Scripture is necessary for us. 
1. B. 9 chap.  Sin against the Holy ghost. 
3. B. 3. chap.  Sin original. 
3. B. 1. chap.  Spirit. See Holy ghost. 
 Supper of Christ. 
4. B. 17. chap.    


T.  Testament. The likeness of the old and new testament. 
2. B. chap. 10.  Traditions of men. 
4. B. 10. chap  Trinity. 
1. B. 15. chap.    


U.  Unction. 
4. Book. 19 chap.  Unmarried life of priests. 
4. B. 12. chap.  Uocation. By vocation the eternal election of God is established. 
3. B. 24. chap. 
Every man ought diligently to look upon his own vocation. 
●. B. 7. chap.    Uowes 
4. B. 13. chap.    


W.  Wicked. How God useth the works of the wicked. 
1. B. 18. chap.  Works. See Merits▪ and wicked. 
 World. The World create, nourished and governed of God. 
1. Book. 16. chap.    
FINIS.   

IMPRINTED AT LONDON in Paul's churchyard by Reynolde Wolf and Richard Haryson. The year of our Lord. 1561. The .6. day of may.  
Cum privilegio ad imprimendum solum.