A short instruction for to arm all good Christian people against the pestiferous errors of the common sect of Anabaptistes.  
¶ Compiled by Master john calvin.   

¶ The contents of this book.  

☞ In this book are first reproved five articles contained in one resolution, composed by the patriarchs of that sect, which articles are common to them all, that is to say.  
Of the baptism of infants.  
Of excommunication.  
Of the right or authority to bear armour.  
Of the power of princes  
Of swearing.  
Also two other articles.  
Of the incarnation of jesus Christ.  
Of the life and condition of the folles between death & the day of the last resurrection.    

¶ john calvin to the ministers of the churches in the county of Newecastel.  
IF any man marvel, my dear brethren and companions in the work of the Lord, that I will occupy myself to answer unto a book which is unworthy to be spoken of, or to be made mention of, seeing that I may occupy myself, as men think, in better things, and things of more fruit, it shallbe sufficient excuse for me to allege that I have done it at the request and instance of many good faithful men, with scent the book to me from far countries, which testimony that it was very needful for the health of many souls, that I should take it in hand. For I think verily that this should be sufficient to content them that be reasonable, that my intent was to obtain as well to the judgements as to the desires of them which I knew to be zealous for the glory of God and the edification of his people. But yet have I an other answer for to excuse me by, to them which may think that it is folly in me, to occupy myself in a thing so barren and trifling, as is this little book, which appeareth to be made by ignorant people: which is, that we have no greater privilege than had the prophets of God, and that our pain is no more precious, than was theirs. Now we see that Ezechiel was constrained to speak and writ not only against disceivers which were ignorant and of no reputation, but also against women which would be prophetesses. saying the prophet spared not to dispute against women, ye and that it was commanded him by God so to do, because thorough their leasings they led the people to superstition and error, and letted the verity of his course: it should be a presumption to us, not to vouchsafe to do the like. It is true that this book, which I am desired and exhorted to confute, hath no need of resolution towards them that have learning and understanding: for as much as of itself it is sufficiently reproved, in that it is so unlearnedly & foolishly written. But for as much as it hath a certain colour to abuse and circumuente the simple, which have not the judgement to discern: our duty is to help them, and advertise them of the malicious subtleties of sathan, to the intent that they be not thorough imprudence deceived: we are debtors to one and other sayeth sanicte Paul. Therefore we must do service unto all as much as in us is, specially when necessity requireth it. I protest therefore, that mine entention is only in short or few words, to show unto all faithful christian men which be rude and unlearned, what and how dangerous a poison this doctrine of the Anabaptistes is: and also arm them by the word of God against the same, to the end that they be not deceived or if there be any, which all ready be wrapped in their snares, that they may be brought again unto the right way. Wherefore I beseech all them which desire to continue in the pure knowledge of jesus Christ, and in the obedience of his Gospel, to take pains to read attentively this little book, even as I have dedicated it unto them: and also take the pains well to poise the resonnes' which I do allege unto them: that they may abide in the truth when it is declared unto them. Therefore reason which moved me to dedicate this present treatise unto you, is double. first, because it should be a public testimony of the conjunction which I have and desire always to have with you: and that all men might know how we are united as well in doctrine as in affection of heart. The second is, to the end that the reading thereof might be the better commended and received of all them over whom you have charge to bear the word of jesus Christ: in such sort that the churches over which the prince of pastors hath made your ministers, may be entertained in pure doctrine, and preserved from all perverse opinions, contrarying the truth of the gospel It is true, that you might right well (my dear brethren) have discharged me of this pain. And also, already our brother. M. William farel, according unto the grace which God hath given him, and the exersies which he hath of long time had, and continual custom in fighting astaynste the enemies of the truth, and resisting all false doctrines for to maintain Christ's kingdom, hath well satisfied you in part, in that thing which you now require of me. As I have seen by the acts of a disputation done in the good town. In such sort that of those Articles which are there treated, no man can desire a more suffitiente declaration, to satisfy his conscience, then is there given. But because they unto whom I desire and am bound to do service, do make me believe that it is necessary that I take this charge upon me, I will consent unto their request, without making any longer excuses. The Lord jesus Christ have you always in his holy protection, and his churches which he hath committed unto you: and lead you by his holy spirit always: for to serve him with your ministry unto his honour and unto the health of his poor people. Amen.  
☞ From Geneva the first of june. Anno Domini. M. D.xl.iiii.   

Of the Anabaptistes.  
TO write against all the false opinions & errors of the Anabaptistes, should be a thing to long, & such a bottomless pit, as I could not well come out of. For this canker differeth in this thing from all other sects of heretics, that she hath not erred only in certain points: but she hath engendered a hole sea, as it were, of foolish &  opinions. In such wise that scant shall a man find one Anabaptist which hath not some phantasy singular: which his fellows have not. So that if we would pluck out, or rehearse all their wicked doctrines, we should never make an end. But now at length they become unto, two principal sects: whereof that on, though she be full of wicked & pernicius errors: yet doth she abide in much more simpliciti. For she yet receiveth the holy scripture, as we do. And if men do dispute with those that be of the sect, it shall be perceived where in they descent from us, & they will express thermeaning, & in conclusion it may be perceived in what they accord, & wherein they descent. The second sect is a maze, of such foolish & beastly opinions, as the like cannot be found, in so much that it is wonder how creatures which bear the figure of a man, can be so clean without sense & reason, as to suffer themselves so to be deceived, & fall in to fantasies more than brutish. This sect call themselves libertines. And counterfeit so much the spiritual, that they set no more by the word of God, than they do by fables: except it be when it pleaseth them, and when as they may deprave it, and by force make it to serve for their devilish opinions. And besides this they have a charming or croaking as it were Cranes, so that a man can not tell what it is, that they would say, and no more do they wots what it is themselves: but that by this craft they covet the filthiness of their doctrine. For their principles are to confounded all differences between good & ill, & to mingle god so with the devil that it should not be discerned between the one and the other, and so to make men not only with out all feeling in their consciences before God: but also without shame before the world. Now see you wherefore they drive themselves into such caves of obscure and doubtful words, to the end that their villainy should not be perceived, lest we should have them in horror and excecration. As in deed our nature repugneth against such monstrous things as they bring forth. So now to write in a sum against the errors of the Anabaptistes, the shortest and most expedient way is to keep this division: and to gather a part in one treatise the errors of them which be not altogether so mad and desperate: and in an other treatise to discover the venomous malice of those wicked, which under the colour of spirituality, would make men like unto bruit beasts. Now is it very true, that those which be of the first sort, do not so agree together in opinions, that a man can easily gather their errors together for to reprove them by any certain order, But because the principal doctors, and as it were the patriarchs of the whole synagogue, after they had well ranged about, have made a final conclusion, wherein they comprehend the some of all that which they do hold against us, and the Papists in seven Articles: unto which all Anabaptistes commonly cleave: in so much that they have found the means to cause this fair resolution to be imprinted, and have together agreed to sow their poison by it all abroad: and so to infect the poor people: I will be contented for this time, and I think also that it shall suffice, to declare the falsehood contained in the most part of these seven Articles: to the intent that they do not complain and say that I lay that to the charge of them all, which is done but of some particulars, & so unjustly defame the whole sect, This once done, if I may have at any time leisure, I will write some other little treatise, against the other second sort, of which I spoke before, that is the Libertines, But as I have said, it shall be sufficient for this time, to declare unto all lovers of the truth, that, that thing which these poor people with one common accord hold for a foundation invincible, of their faith, is a deadly abusion, of the which we must beware, as we would be of the pestilence.  
I speak to all them which desire to be obedient unto the truth For there be some of this ungracious sect, and chyefelye those which do counterfeit the doctoures: the which being occupied with pride and presumption, see nothing of those things which is said unto them, or rather thorough obstinate and deliberate malice shut their eyes, because they will not see the light, when it is so evidently offered to them. In so much that it is as unprofitable a labour, as to beat the water when you would have it still, to proceed by reasons with them, to bring them to the right way, save that this profit will come thereof, that they which be good shall know the desperate impudence, and so withdraw themselves, & ffye from them, as from poison.  
Now because there is no fairer colour to seduce the christians which have a zeal to follow God, then to pretend his holy word, therefore the Anabaptistes against whom we now write, have always that preface in their mouth. And truly when it is said, that it is God which speaketh: all creatures ought to be moved, for the reverence of his name, in humility to here what is said. When we perceive that is the word of God in deed, which is set before us: there is no more question to reply, or once to open our mouths to dispute against it. We do not say as the papists do, that we must forsake the scriptures of God, and stay ourselves in the authority of men. For we hold that evasion, for an execrable blasphemy. But we will that which appeareth to come from God, & leaneth to his word, be received to us with all humility, without any controversitie or difficulty. And more over we think that none other doctrine should be received for certain & true, but such as cometh out of the fountain of all truth. Therefore be they anabaptists, or other, which say unto us, that that thing which they bring unto us, they have received of God, and taken it of his mouth: that is to say, that they have it out of the blessed scripture: let us give this glory to God, modesteouslye to understand and hearken whether it so be or not. But as it is our duty to hearken unto these things which are said, unto such time as we do know what it is: so ought we to have this prudence to decern between the truth and lying: and to judge whether it be so, or otherwise, which is alleged out of the word of God. For it is commanded us to prove the spirits, and to know whether they be of God or no. And truly we see how necessary this is for us: seeing the devil himself was armed with the word of god, and made a weapon thereof to assault our Lord jesus. And we have experience, that daily he useth this practice, by his instruments, to deprave the truth, to lead poor souls unto perdition.  
touching these poor phantasticals, which so mightily vaunt themselves to have the word of God for them, the deed showeth how it is. It is long sense we have continually travailed, that this holy word might be set up: & to bring this to pass we sustain a fight against all the world. They, what declaration have they made, or wherein have they holpen this. But rather contrariwise, they have hindered and disturbed us. In such wise that it can not be said wherein they have profited, without it be that they have gathered up that word, as fast as it was advanced by us. More over in certain principal points of our christian faith, they accord very well with the Papists, holding opinions directly repugnant to all the holy scripture. As of free will, of predestination, and of the cause of our salvation. It is therefore a false abuse, which they use under that colour to make the simple believe, that they will be wholly governed by the scriptures, for as much as they do hold nothing thereof, but follow only the fantasies of their own brain. Let us come now unto the first Article of the seven which are contained in this fair forked resolution, which they hold for a revelation descended from heaven.  

¶ The first Article of Baptism.  
Baptism ought to be given unto such as be taught unto penance, and do believe that their sins be taken away by jesus Christ, and will walk in his resurrection. Therefore it ought to be ministered unto such as ask for it themselves, and not unto Infants, as hitherto hath been used in the Pope's kingdom.  

☞ The confutation.  
¶ That is their saying. But first I Answer, that the baptizing of young children is not a thing newly brought up, neither a thing which took his beginning in the papacy. For I say that it hath been a holy ordinance kept always in the Christian church. And that this is true, there is no doctor so ancient, which doth not confess, that it hath been always used from the time of the Apostles. I thought it good to say this much by the way, and for none other cause, but to inform the simple, that it is an impudent slander of these fantastical men, which would make men believe that this ancient observation is a superstition newly forged: and that is come from the pope: where as in deed the whole church used it before there was any Pope, or that any man heard speak of the pope. Besides this I will not that the auntientie thereof shall help us any thing to the probation thereof except it be tounde grounded in the word of God. I know that as the custom of men giveth not authority unto the sacraments: even so to use them well, we ought not to take our rule according to the same. Let us come then unto the true rule of God which we have spoken of: that is to say, unto his word which only here ought to take place. Their intent is, that baptism should not be communicate but to him that asketh it, making profession of faith and repentance. And therefore the baptism of little children is an invention of man against the word of god.  
To prove this, they allege the place out of S. Mathewe, where our saviour jesus Christ sayeth unto his Apostles. Go, and teach all people, baptizing them in the name of the father, & of the son, and of the holy ghost: unto which, they do add this sentence out of the xvi chap. of. S. Mark. He that shall believe and shall be baptized, shall be saved. This is, as they think, an invincible foundation. To this I answer, that in these places there is nothing spoken of Baptism, but insidentlye. For it is put there as an accessary of the preaching of the Gospel. Our lord jesus sent his Apostles to preach and instruct the world, & added baptism for a confirmation of their doctrine. Therefore is it to be noted, that for this cause the doctrine ought to go before this sacrament, which is added unto it, as the seal thereof. In this thing we agree. But you must know how.  
And this thing is it which abuseth these poor phantasticals, that they do not consider the men. For when there is a man which is an estraunger from the christian church: as a Turk, a jew, or any other heathen man: for to make him a christian, it is without question that we ought not to begin with him first by baptism, but before he be baptized, he must be instructed. And such was the usage of the ancient church. For they which were converted unto Christ, had for a certain time, their predication apart, which was called Catechism. And afterward, having testimony of their faith & repentance, they were baptized. Reason would it thus. For seeing that man is not only introduced by baptism into the communion of the church, but also hath there his attestation sealed, that god doth knowledge him for one of his children: there is no doubt but that the doctrine ought to go before: by which the man ought to be taught to convert him self to god with faith & repentance. We see that god did so with Abraham when he was circumcised. For before he did institute that sign for h●m, he received him into his covenant, & instructed him in his word.  
And we must also note this, that when a man is received of god into the company of the faithful: the promise of salvation which is made to him: is not only for his person, but also for his children. For it is said unto him. I am thy God, and the God of thy children after the. So now a man which from his infancy, was not received into the covenant of God, is as a stranger from the church, unto such time as by the doctrine of salvation he be brought unto faith and repentance. But than his seed is made by and by of the howshoulde of the church. And for this cause are the little children of faithful men, baptized in the virtue of this convenant which is made with their fathers in their name and to their profit. Here you see where the Anabaptistes are deceived. That the doctrine ought to proceed the sacrament, we do not resist. But the hole matter is as we have said, to consider how, and by what men. For when the question is, of a man in age to be baptized, which was before no christian: before he be christened, he must be taught those things which be figured by baptism. But as touching his children, they shallbe baptized upon the doctrine which he hath received: which doth contain that God shallbe a saviour not only of his person but also of his children. To make it somewhat plain to the understanding: when a man which was a stranger to the company of the faithful, is converted unto God, the doctrine upon which he is baptized is set forth unto him: and therefore it is necessary that he understand it, and comprehend it, before he be received unto the sacrament. The doctrine upon which the young children of christian men be bapiised is not setforth to them, but to their parents, and to the whole church: and therefore it is not requisite that they understand it, before they do receive the sign.  
☞ Therefore when men make this argument: our Lord commanded his Apostles to preach before they baptized: and hath said, that he which shall believe & shallbe baptized, shall be saved: and therefore it followeth: that none ought to be admitted to the sacrament of baptism, but he that all ready believeth. This is a noughty conclusion. For it is very notable, that our Lord in those places speaketh not, but of them which are of age meet to be taught, and which were not before of the christian church. If we take not heed unto such circumstances; we shall confound many places in scriptures, and shall be confused when we do expound them. It is said that he which doth not labour, shall not eat, and yet there is no man so cruel as to condemn little infants to die for hunger. For every man seeth clearlye, that the Apostles put not them in this order, but speak only of such as be strong, and be able. saying then, that our Lord in these places, doth make special mention of those which are apt to be taught, and which were not before of his disciples, it is a depravation, and perverting of scripture, to apply these places unto the young children of christian men which, have not the capaciti to understand, and be already comprehended within the covenant of god, made unto their fathers, that they should be of the household of the church.  
These fantastical men, allege yet further for them, the use and practise of the Apostles. It is written in the second of the Acts, that the four thousand men of Jerusalem, after that they had heard saint Peter preach being touched in their hearts, did axe counsel what they ought to do: and that saint Peter answered them: repent you, and believe the Gospel. Furthermore, when the Eunuchus required to be baptized. Phyllype answered him, that he might be baptized if so be that he believed with his whole heart. And out of this they conclude that the Apostles required that men should have faith and repentance, before they were baptized. I grant it to be true of such men which must be received a new into the communion of the Christian church: but touching those children which are of the church before they issue out of their mother bealies, I say there is an other reason. For their fathers & ancestors received the promise, upon which their Baptism is founded. It was therefore necessary, that the inhabitants of Jerusalem, which were out of the christian church, and which consented unto the death of our Lord, should have true repentance, before they should have testimony thorough baptism, that the Lord jesus did accept them into the numbered of his faithful. It was necessary that the Eunuchus should come unto the flock of Christ by true faith, before he should receive the sign thereof. But saying this promise is made unto all faithful men: I am the God of thy offspring: the children which descend of them▪ have an other privilege: which is, that God doth knowledge them for his, for their father's sakes. And lest it should appear, that I do feign this as a dream, out of mine own head: you may see that God hath showed the ensample in Isaac. It is true as we have said that Abraham was instructed in the doctrine, of faith and of repentance, before he received the sign of circumcision. But after that God had received him into his church, he ordained that his offspring should be partakers of that benefit. And so Isaac and all his other successors were Circumcised in their infancy. So now we have God for our author of this difference: upon the which dependeth all the difficulty of this question.  
☞ But because they will not admit this similitude which we bring, between circumcision and baptism, it shallbe expedient to show, before we go any further, that it is one thing. When we speak of a Sacrament, we must consider that the whole substance and property, ought to be understand of the doctrine, whereof the Sacrament is a confirmation. Let us then mark this, that the doctrine is as the principal: and the Sacrament is as accessary. Now let us make comparison of baptism with circumcision. ☞ Baptism importeth pernaunce, or renewing of life: with promise of the forgiveness of our sins.  
Cyrcumsition doth import asmuch and neither more nor less. That this is true, touching repentance, it is evident as well in the books of Moses as in the Prophets, where it is spoken of the circumcision of our hearts. For that is that thing, which the new testament calleth mortification of the old man. In summa, spiritual circumcision is as much to say as, repentance. And for the second part, which is the promise of forgiveness of sins, we can have no clearer probation than this sentence of. S. paul, where he sayeth, that circumcision was given to Abraham for a confirmation, of the rightwiseness, which he freely obtained of God, thorough faith. If now, men make this argument: that it is against reason, that little children, which have neither faith nor repentance, should be baptized, for as much as baptism is a sacrament of regeneration and spiritual washing which we have in jesus Christ: I answer that the like may be said of circumcision. And yet God commanded that the young infants should be circumcised. And therefore it is as much as to reason against God: when we say that it is against reason, that a sacrament which is a testimony of repentance, and salvation, should be communicate unto young children. What shall we say then? truly, if we count that good, which God hath done: we have a lesson, that it is not needful that the verity which is signified by the sacrament, should always precede, but that it sufficeth otherwhile, that it follow, at the lest in part: for the renovation of life, was well signified by circumcision: and so was likewise the justice which we obtain by faith. Neither repentance nor faith, was in the young infants: and yet were they not for fault thereof, excluded from circumcision, which is the sign of the same. Now you see then, that the sign goth before the verity of that sign. And if that this were sometime lawful, and conformable to reason, how cometh it now to pass that it should be repugnant unto the same. But here may it be replied, that it is not enough to allege that such a thing was done, except we can show that we ought so to do now. I grant that true: neither would I that the baptism of little children should be received as good, except I can prove that Gods will is that so it should be, but in the mean while let us hold fast this thing which I have already proved: which is, that it is as much, as to reason against god, when we will always have, that the veriritie should precede the sign. Touching the rest, we must prove that it is according with the word of God, that we do baptize little children, which thing shall be easy to all men's understanding, without long process to declare the same: if we do know the grace and mercy which our Lord jesus hath done unto us at his coming. Afore that, God promised unto the jews that the would be the God of their children: and in witness thereof he sealed them with the Sacrament of his covenant. Now as sayeth saint Paul, the Lord jesus is come, for to ratify his promises made unto the jews, and to shed forth into all the world the mercy of God. Yea, as it is evident in another text, he hath broken down the wall which stood between both, to separate the one from the other: and this hath he done, that there should be no more difference between them: but that we all together, should have one manner of privilege, to be the children of God. Wherefore, whosoever will make the grace of God less towards us & our children, than it was towards the people of the jews, doth great injury unto our saviour jesus Christ, and blasphemeth him. But some will say, that the grace of God is not made less towards us, in that our children are not received to Baptism: so that we deny not, that God hath showed unto them like mercy, as unto the children of the jews I answer, yesse. For we must esteem the grace of God, principally by the declaration which he hath made unto us, aswell by his word as by his sacraments. saying now, that Baptism at this day, is ordained to seal in our bodies the promise of salvation: as of old time circumcision was unto the people of the jews: we should take from the Christians a singular consolation, if we take from their children that confirmation, the which the faithful have always had: that is, a visible sign, by which our Lord declareth unto them, that he accepteth their children into the communion of his Church. ¶ I know the cavillation which the Anabaptistes make in this place, taking the name of children allegorically, to signify them which are children in malisse, and not in age. And therefore do mock us, because we are so simple to understand this after the letter. But what subtlety is this I pray you, to overwhelm those plain and clear promises: where it is said, that God sheddeth out his mercy upon the seed of the faithful after their death? And on the other side, what better and more certain exposition of this thing can we have, than the holy ghost? the which by his apostles hath interpreted that which he had showed before by his prophets. Now saint Peter doth testify unto the jews, that they are children of the promises: that is to say, heirs: forasmuch as they become of Abraham's stock. And saint Paul, though of a deliberate purpose he fighteth against the foolish presumption of the jews, which they had in their carnal parentage: yet doth he not deny, but that the stock of Abraham is specially sanctified, because and through the virtue of the covenant which GOD had made with him. It is very true, that when the children of the faithful, shall come unto the age of discretion, they may alienate themselves from GOD, and adinchillate the virtue of Baptism. Yet may we not therefore say, that our Lord hath not chosen them, and separated them from other, for to present unto them his salvation.  
Otherwise it should be in vain, that saint Paul sayeth. That a child having father or mother faithful is sanctified which should be unclean, if he were begotten and descended of infidels. saying now that the holy ghost, authore and fountain of all sanctification, doth testify that the children of christian men are holy, may we exclude them from so great a benefit? Now if in them be the verity of baptism, how can we deprive them of the sign, which is less & inferior.  
But they reply, that the custom and practise of the Apostles is contrary. For it is said that Paul and Silas preached the word of the Lord, unto the gealer, or keeper of the prison, and to his household, before that they baptized them. I have already given solution unto this, when I showed how that to a man which is a stranger from the church, the doctrine ought to precede the sacrament: but after that God hath received him into the communion of his faithful the promise of life is made unto him as well for his children, as for himself.  
But they think, in the xix of the Acts, to find in their favour a more express scripture: where it is said, that. S. Paul, having found certain disciples, which had not yet received the holy ghost, did baptize them anew. Now is it very certain that saint Luke, in that place, speaketh of the visible graces of the holy ghost. For other wise: that which he saith could not stand together: that is, that these of whom he spoke, which were jews, did answer that they knew not whether the holy Ghost were given. Now they could not be ignorant that God doth sanctify his servants by his spirit: saying that there is so often made mention thereof in the prophets. But they knew not whether these graces whereof. S. Paul spoke, were given unto the christian church. Now saying they be called disciples, they are not so ignorant, that they should not at all know God and jesus Christ: as it were a simple christian of the common people: but they lacked this thing, that they had not received the visible graces, which God then shed forth upon his servants.  
These same were conferred unto them by the imposition of saint Paul's hands. For it is no new thing, that the name of baptism should be taken in such signification: as we have an example, where it is said, that the Apostles called to remembrance the words of our saviour, that john did baptize in water: but that he, would baptize with the spirit. It is also an accustomed use of the scripture, to expound one word or sentence by an other. It is said then that saint Paul did baptize them in the name of Christ, and then to expound what is meant thereby, it is added: that he put his hands on them▪ and that the holy Ghost descended on them. It is then but one only thing expressed tws ways, according unto the use of the scripture, as w●●●●e said.  
notwithstanding let us grant them their asking to see what they will or can infer upon it. truly they can say none other thing, but that saint Paul baptized these disciples, because of their ignorance. Now if baptism ought to be reiterate for this cause, why war not the Apostles rebaptized which three years after their baptism, had so many errors, and foolish opinions, as to think that the kingdom of jesus Christ was earthly, and understood nothing touching his death and passion, and many other such like? Truly such rudeness would well have required a second baptism, if an ignorant man ought to be rebaptysed. And as touching us, we had need always to have a lake or river at our backs, if it should be needful for us to be rebaptized as often as our lord doth purge us of any error that was in us. On the other side, it is said, that Saint Paul did baptize those men, of whom we now speak, before he laid his hands on them Which were a very shrewd order, if that thing be true, which these poor phantasticalles do say. For according to their fantasy, the holy Ghost ought first to be given to his disciples: and than consequently the sign. But what need is it to dispute more hereof, saying we have the thing so clear? ¶ Be sides this, they have nothing to say against the baptism of infants, but that their is no where any mention made that the Apostles did use it. To this I answer, that no more do we read in any place, that they did at any time minister the supper of our lord unto any woman. Why than do they make greater difficulty of the one, than of the other? They dare not say the women be not met to receive the supper of our lord. And yet we read not, that at any time, the Apostles did minister it unto women. Where now, shall we take certitude, of this matter? That shall we do in considering the institution, the nature, and substance of the sacrament. For in so doing, we shall see that it is as convenient for them as for men. Now have we showed the like of baptism: that is, that it is convenient and doth appertain unto young children: for as much as our Lord taketh them into the feloushyp of his church. What do we axe more? It is superfluous to inquiere of the custom, where the right is very manifest & clear. I mean in this matter: wherein only the pleasure of God ought to suffice us. And as touching this point, I trust to God, that I have fully satisfied all such as will walk in the truth. How be it if any require a more ample declaration, let him look what I have entreated her of, in the christian Institution: where all the arguments abovesayed are handled more at large.    

¶ The second Article of excommunication and containeth three other artiles.  
THe use of excommunication ought to be among all those, which have professed themselves Christians, being baptized, & yet the withstanding, thorough frailty, and not of deliberate purposes, do fall into some faults. These aught to be exhorted and warned twice secretly: at the third time openly banished before all the congregation to the end that we, with one zeal, might break together the bred, and drink the cup.  

☞ Confutation  
☞ We deny not, but that the excommunication is a good and holy policy: and not only profitable: but also necessary in the church. Moreover, that which this ingrate people do know of this matter, they learned of us: and by their ingnoraunce or presumption they have corrupted the doctrine, which we on our behalf do purely teach. But brieffely to void this article: I will declare where in we agree: and wherein they differ ●●om us. As I have already said, we on our behalf do constantly teach, that excommunication ought to be in use, according as it was instituted by jesus Christ: and we affirm that it is a necessary mean to conserve the church. Furthermore, as much as in us is, we do constantly procure and solicitate, that it may be restored and practised as it ought to be: declaring that it is a great fault, & vice to be reproved, when it is not so done. In this thing then, the Anabaptistes do not differ from us, it we did condenne excommunication or would make men believe, that it were a thing superfluous & unprofitable: or that we were of that mind, that we would it should have no place in the church: then might they have an occasion to murmur against us. But in this thing we agree well. Herein now lieth the strife: that they think that in every place, where this policy is not in his estate, or that it be not duly exercised, there is no church: & that it is not lawful for a christian man there to receive the supper. Therefore do they separate themselves from those churches, in the which, the doctrine of God is purely preached, taking this colour, that they will not be partakers of that pollution, which is done there: because those which have deserved, are not banished.  
We on the otherside do confess, that it is an imperfection, & shrewd spot in the church, when this order is not there. Nevertheless we do not therefore repute it for no church, and forsake the communion of the same: and we, say that it is not lawful for a private man to separate himself from it  
☞ Now because it is not sufficient to say let us see whether we can have a good approbation of our doctrine out of the scripture. For I do gladly subject myself to this condition, that nothing be believed of that I shall say, except it have the testimony of the scripture. Now the first question is, whether that company, which hath not such an use of excommunication, as the Lord jesus ordained, ought to be taken for a Christian church? truly this default was at Corinthe, that same time that saint paul wrote unto them, as he declareth and complaineth there of.  
¶ This notwithstanding, he giveth them this honour, that he calleth their congregation, the christian church. There was among them divers sects and parttakynges: ambition and avarice, reigned a 'mong many of them. They went so to law, as one would eat another. An offence, which among heathen men was execrable, was not only tolerate among them: but in manner approved. And besides such a corruption in manners, there were also many faults in doctrine. Not withstanding all this, saint paul speaking not of himself, but as the mouth and organ of the holy Ghost, entituleth his epistle unto the Christian church which is at Corinthe. Who is that now among us which will take upon him, to be more sencere in judgement, than god? who soever dare do it, shall show his foolish boldness: but he shall change nothing of that which God hath onse pronounced. What shall we say of the galathians? We know the confusion and disorder which was among them. But that notwithstanding saint Paul knoweledgeth a church to be ther. We must earnestly endeavour ourselves, to come unto that perfection, which ought to be in the body of Christ. Yet may we not look for any other state or condition in the church, than that, which hath be showed unto us, by the infallible verity. Let us not than abuse our selves to imagine a, perfect church in this world seeing that our lord jesus hath showed unto us: that she shallbe leek unto a floor where on men thrash, in which the good corn is so mingled with the chaff, that many times it appeareth not. Also that she shallbe like unto a net, wherein divers sorts of fishes are gathered together. These similitudes do teach us, that though we ought to desire an excellent pureness in the church: and also do our endeavour that so it may be: yet shall we never see it so pure, but that there shall be many filthynesses there in.  
☞ For where it is said that the Lord jesus hath shed his blood to cleanse her, that she should be without wrinkle or spot: doth not signify that in this world she shallbe clean from all spots. But rather she believeth and goeth forward in good works day by day, stretching her self fourth unto that end, unto which she shall not attain in this world.  
Furthermore, the church is spotted with vices, two ways. For there is no member of the same, so pure nor so perfit, which is not always compassed & environed with many imperfections. Therefore all faithful men, as long as they be conversant in this world, have always some uncleanness remaining in their flesh: as all holy scripture doth testify: and principally. S. Paul in the seventh to the romans. touching this form of uncleanness, though we had a church in the best governance that might be in this world: yet could we never avoid this, that we should not have need to be washed daily by our Lord, in forgiving us our sins thorough his mercy. The second manner or way whereby the church is spotted, is by the wicked hypocrites which are always among the stock of the good, to infect the hole company with their filthiness. Suntime there be contemners, of dissolute & slanderous life, which though they keep in, their wickedness for fear of rebuke before men: yet in the mean while they declare that they have neither fear nor reverence of God. This pollution ought to be taken away by the discipline of excommunication: and to travel diligently therein, that it may be done in deed But there be many churches, which do not their endeavour to cast out such filthiness. Other there be, which do take great pain and diligence, and yet do not come to such perfection, but that there do remain always a great numbered of wicked men unpunished, and that because the malice of hypocrites is so hid, or at the least wise not so discovered: that sentence may be given against it.  
Let us for a conclusion take this to be true, which our Lord hath said, that we must unto the end of the world suffer many evil herbs: least while we go about to pluck them all up, we destroy the good corn with al. What will we have more? Our Lord to prove his, hath made his church subject to this misery, that she shall be always, mingled with good and evil. We must therefore be content therewith.  
And to say troth, we have good occasion so to do. For we ought to bear this honour unto the holy word of God and his Sacraments: that where so ever we see this word preached, and that according unto the rule which is given unto us, god is there purely honoured without superstition: and the sacraments there ministered, we ought to conclude without any doubt that there is the church. What should it else be? Shall the wickedness of hypocrites, or of the contemners of God abolish the dignity and virtue of the word of God and his Sacraments? Now I confess that the discipline is also of the substance of the church: and that it ought to be established in good order. And when good policy or order wanteth in any place: as if excommunication be not in use, that then the true form of the church is disfigured. Yet may we not therefore say, that she is wholly destroyed, and no building there, saying that she retaineth that doctrine upon which the church is founded.  
I say further, that if we should hade none other considerations, then to esteem the church by the men and their manners: we should many times be deceived, and cast out some company, not esteeming them for the church, because of their imperfection: which notwithstanding be in very deed the church. For it might so come to pass, that we should do injury to many good & holy personages, which among the wicked be unknown & hid, as the good corn under the chaff. Furthermore we ought to think that there be many which are oppressed with vices, and yet do take great displeasure with themselves for them, and with true repentance do desire to withdraw themselves from them, that they might serve God more entirely. It is also a very rygoriouse thing to excommunicate a man for one fault. On the other side, our natureiss so inclined unto malignity, that it suspecteth, and giveth rash judgement, before the thing be well and rightly known unto us. Therefore ought we to take the greater heed least we decline into that part. But as I have said, we should do perversely, if we should only have respect unto men For the majesty of God's word, and of his sacraments, aught to be in such reputation among us: that where so ever we see them, we should be certain that there is the church: notwithstanding the vices and spots which be there commonly in the life of the people. In somma, when the question is which is the church: the judgement of god ought to be preferred before ours. Now the Anabaptistes will not stay them selves at God's judgement as we have showed.  
The second question upon this Article is, when the order of excommunication, is not used in the church, or that it be not there, practised as it ought to be: whither for this default, we ought to separate ourselves, and that it should not be lawful for us there to receive the supper of the Lords? The Anabaptistes do say, that wheresoever the wicked be not excluded, from the communion of the sacrament, there the christian man is polluted if he do communicate. We contrary wise say, that a christian man ought to to be very sorry, when he seeth the holy supper polluted, thorough the receiving of it, by wicked and unworthy people: & ought as much as in him is, procure that it should not be so done. And also he knoweth, that it is not for all that, lawful for to withdraw himself from that communion, & exempt himself from the supper, but that he ought still to persever in the worshipping of God with other, hearing his word, and receiving the supper, so long as he dwelleth in that place.  
Let the Anabaptistes bring forth their Author, to approve their saying. As for us, we say nothing but that which is approved by our saviour jesus Christ, and all the Prophets, and Apostles.  
We see what vices the Prophets rebuked in the jews church, or rather the abominations, against which they cried out. And that was not upon one estate: but they say, from the rulers both spiritual and temporal, unto the common people, all was so corrupted, that scant was there one whole member. Did they for all this cease to come and assemble with the people so perverse and wicked? to worship God, to do sacrifices, to hear the doctrine of the law? Did they build an aultare or temple to themselves, that they might have a pure church? If a faithful man be polluted in companiing with the wicked when he prayeth, and receiveth the doctrine, and Sacraments of our Lord: then were all the Prophets polluted, and he captains to lead us all into perdition thorough their ensample. Let us come to our saviour jesus and his Apostles. We know at the least, what was the state of Jerusalem at his time. Yet our Lord jesus would be circumcised commonly with other people. Furthermore at the day of purification, he was contented to be borne to the temple, to be presented unto God after the manner accustomed. If it be alleged that he was received by the hands of a holy man that is to say Simeon: I answer that all that was done there, was done in the name of the church: which was filled with many filthynesses and abominations If any do reply and say, that he was a young child and therefore that it was not his proper fact: I answer that he was so a child in the nature of man which he took of us: that there whilse he was governed by his divine providence: by which he would never have permitted himself to be contaminate with any spot, which were contrary to the pureness of the children of God. But being a perfect man, preached, and that more is, he exercised his office, and followed this trace unto his death. If it be an offence to God to enter into a congregation (out of which all the wicked be not excluded) to pray to God, and to make protestation of our faith, what shall Christ say, and what example hath he given us, in going unto the remple of Jerusalem with the scribes and Phariseis, a people so wicked as they then were? I know well that they will answer me here, that jesus Christ did not go into the temple, but for that intent he would rebuke the vices which at that time were there committed: and not to participate with them in their sacrifices, and other protestations of their faith. That this solution is false, it is easy to show. 
Gala. iiii.  It is not for nought that saint Paul sayeth, that he was subject unto the law (I mean always jesus Christ) to win from the servitude of the same, all those which were subject unto it. Now meaneth he expressly the ceremonial law. Therefore when he came unto the Temple, and chyeflye on the solemn feasts: though he came thither to have the better occasion to advance the Gospel, and to correct the naughti vices of the preachers: that notwithstanding, he showed himself an observer of the law, in doing those things which were commanded, as to come unto the temple to worship, and to do sacrifice. This thing he confirmeth by his own mouth, speaking to the Samaritane. For, speaking in the person of all the jews, he sayeth thus. We know what we worship. You know not what you worship. For salvation is from the jews. truly he exemteth not himself from the worshipping of God, which standeth also in the offering up of sacrifices▪ but putteth himself among the rest of the commons. The reason which he addeth, giveth yet a more ample confirmation of this thing. That is, that salvation is from the jews. For by these words he understandeth none other thing: but that God did accept the service which was done unto him at jerusalem, only for his covenant of salvation which he promised unto that people. We see then, that a man receiving the sacraments ordained by god with the wicked, doth not defile himself by their company, so be it that on his behalf, his conscience be clean and pure.  
After like sort have all the Apostles done, following the ensample of their master. But least we should be to prolix, let us be content with the exemples of saint Paul. I will not allege how that every where, where he came, he did not refrain the jews synagogue, there to pray to God, and to treat the scriptures. Look well, I will not allege, that he was not scrupulous to present him self unto the temple, there to worship god and to use the ceremonies lawful & permitted, with other in common, though the priests and Scribes which then were, were in a desperate wickedness: Not that these things do not serve for our purpose, but because we have more manifest probations: & which be less subject to false accusation. That is, that he complaineth, that all they which ought to be his helpers: in stead of the honour of jesus Christ, and the advancement of his church, sought their own private profit.  
And yet we read not, that he did separate himself from their company, for fear to be polluted by them. Also in reproving the enorm vices, which were among the Corhinthyans', and Galathyans'. He sayeth not unto them which were pure and clean, that they should no more communicate with than, until all were well cleansed: but is contented to exhort them to correct these faults, which he reprehendeth, every man in himself, without speaking of any such separation as these poor phantasticals would introduce.  
What need have we to dispute of this thing? saying that the same Apostle, in an other place, treating how every man to dispose himself to receive duly the holy supper, doth not command that every man should examine the faults of his neighbour. But he saith thus. Let every man prove himself, & then let him eat of this bread and drink of this cup. For he that cometh thither unworthily, he shall receive his condemnation. In these words there be ii Articles to be noted  
The first is, that to eat unworthily the lords bread, is not to communicate with such as be unworthy: but it is, in not well preparing himself, in examining whether he have faith and repentance. The second is, that when we should receive the supper, we ought not to begin the examination of other: but every man ought to prove himself. And in deed, if we do consider the thing aright, they which have so good leisure to inquire of other men, most commonly forget to think of there own matter. There is a man yet a live, the which being infected with this error, that he feared to receive the supper with us, because of some men's imperfections: did therefore deprive himself of the communion of the church. All this while he had two servants in his house, of a very wicked & slanderous life. I being advertised there of, declared this thing unto him, as farforth as he would hear me at that time, saying that he ought to endeavour himself to purge his own house of the which he had charge, if he thought to be defiled with the faults of them which were not committed unto his governance. After this, he perceived his folly, and took this as a chastisement sent of God, to mock his presumption. And so he reconciled himself as well unto me, as unto the church, knowledging that the principal is, to think of ourselves, and of our howshoulde: and after that, to have respect unto other, not that we should withdraw ourselves from the church in despite of them, when they be not such as they ought to be but for to correct, & reduce them if we can, or else to cause them to be excluded: otherwise: to commend them unto God, that it might please him to set an order in it. ☞ Here it may be replied, that saint paul in the same Epistle doth sharply reprove the Corinthians, because that in their congregation, vices were not punished by excommunication: and further, doth forbid to have conversation with whoremongers, drunkards deceivers, Idolaters, and such like: To this I answer, that it is afore fault, worthy reproof in the church, that there is no correction for sins. And I say further that the lord doth punish the whole people, for this only fault. And therefore let no church, which lacketh this discipline of excommunication flatter itself: as though it were a small or light fault, not to use it when need is: but rather let every man endeavour as much as in him is, to redress and bring it to his estate. Likewise let every private man, help all that he may, that it may be done. But it cannot be, that every particular man should have just cause, to altenate himself from the church, as oftentimes as things do not go after his desire, For this must be observed, that this policy is not in the power of one member, but ought to exercise itself, by the consent of the whole body. Therefore saint paul speaketh not specialty to each one, to impute unto him this fault: but doth impute it to the hole body. The some of this is, that touching the communion of the church, we ought to do our endeavour, that all members rotten or infected with contagious malady: that is to say, all those which live a slanderous life should bekut of. But let us consider what is in us, & when we have done that which was our dudie & office if we can not obtain that thing which we desire to bring to pass, let us than commit the rest to God, and pray that it may please him to put to his hand, as it is his work In the mean while, though, by good right, we have cause to be sorry, that we cannot see the church of God in his perfect order: yet let us bear that imperfection which is not in us to correct. Touching that saint Paul forbiddeth to eat and drink with such as live a slanderous life: that meaneth he of private conversation and not of the public communion. But here will some man answer, if it be not lawful for a christian man, to company with a wicked man, to eat and drink with him for bodily refection: how much less is it permitted him, to eat the lords bread in his company. To this I answer, that it is in our power and liberty, to use company and have familiarity privately with the wicked. We must therefore every man in his own self, abstain from such company. But to receive the supper of the lord, is not a thing that is in our disposition. And therefore the reason, is divers. Let us therefore note this, that if the church do tolerate and suffer an unworthy man: he that knoweth him to be such a one, doth well to abstain from his company privately, & he ought to do it as much as he may, so that he make no schism or separation in the church touching the public communion. ☞ touching the matter of excommunication, their is as much said as the matter doth require: save that I would aduertis, by the way, all lovers of the verity, of one point which is in the article above said, of the Anabaptistes, that by that they may see what credit is to be given them in the rest. That is where they say, that a man which hath by frailty, without deliberate malice offended, after he hath been twice secretly warned, aught to be openly chastised, or excommunicate. I forgive them one error in this saying which is our lord would not that the church should precede unto excommunication, when a sinner hath contemned to secret admonitions: but will that he be warned openly three times before he be cast out. They are also, once more deceived, in that they consider not that the lord in that place speaketh not but of secret sins. For touching those which are notorious and slanderous among the people, there is another way and fashion to proceed with them, than to make declaration in secret Lo here be two faults which do well declare what godly doctors thes Anabapstes be, and what spirit they have to reform, saying they cannot speak there words but to confound all,  
But yet I pardon them, all this, that I may come to that point, which is of greater weight. For in saying that he which sinneth by ignorance, and not by his own will, aught to be cast out, they do declare, as they do openly teach and maintain, that if a man do sin willingly, he shall never obtain forgiveness of his sin because, that all voluntary sins, after their fantasy, are sin against the holy ghost, and irremissible. I say that this opinion is an execrable blasphemy against the grace of God, and a false doctrine very pernicious to drive all poor souls to despair. As I have seen the experience in some, which were for a time seduced to this wicked sect. It is true, that we ought earnestly to think in ourselves, & declare the same to other, that it is no small thing, willingly to offend God, and to commit any act against our conscience, to provoke his wrath against us. Therefore who so ever shall use these terms that if it so happen that after we have known God, we do sin against our conscience, that it is but a small fault easy to be pardoned: and that God is not so greatly grieved therewith, that we need to torment ourselves therefore: we must avoid such a man as we would the devil, which by such flatteries would induce us to the contempt of God: but let us rather think this, that it is no small fault to go against the holy will of God, by rebellion and contumacy, by advised purpose violating his justice: and so to do, is outrageously to violate the grace which he hath showed unto us. Yea and it is much to be feared that he which so mocketh with God, be not given over into a reprobate mind, to be hardened in malice, so that he shall never be converted. And here let us bring forth the threats, which in holy scripture, are made against such ingratitude. But when all this is said and done, yet may we not drive them into despair, which by chance have thus fallen. For where shall we then be become? Among ten, hardly shall we find one, that after he knew God, hath not sinned willingly. Is not this to bring the holy church in to ruin: to bring all men into despair? They will say, that this bringeth consciences a sleep, to draw them to do evil. But I say rather he is a sleep which bringeth himself in belief, that he never offendeth but by ignorance: and that he maketh himself so pure and innocent, that he never hath evil will or evil purpose. Let us consider. I pray you, how many ways the devil doth tempt us. Who is he that is so virtuous, which doth not sometime decline? though he be warned of God, and have the testimony of his conscience, to draw him in to the right way. They allege that all sin against the holy ghost is unforgevable. I confess the same. But it is very much to say, that all voluntary sin, is against the holy Ghost. For he resisteth the holy Ghost, which openly repugneth against the verity of God, and by despite enfors●th himself as much as he can, to overthrow it. Now a man may sin willingly, and yet be not in will to war against God, or to blaspheme his holy word.  
But we shall have a short solution of this question, if we do remit the discretion thereof unto God, that is to say, if we agree to that which he hath pronounced, as reason would we should, for saying that to him only is reserved the authority to pardon sins, it pertaineth to him also to determine which sins are remissible, and which not. Now from the first beginning he hath ordained among the people of Israel that there should be two kinds of daily sacrifices. The one, for voluntary sins, the other, for those which were done by ignorance▪ adding a promise to forgive the one as well as the other. What will these poor phantasticals say unto this? The Lord hath said that he will forgive the voluntary sins of the faithful (for the sacrifices were done for those which were already members of the church) and these men will bind the hands of God, and withstand him, that he shall show no such mercy if they reply, that this thing was done in the old law, & that the reason is otherwise in our time this cavelation is to foolish. For we know that the infinite goodness of God is not restrained by the coming of the Lord jesus: but rather enlarged. More over we know that the ancient sacrifices were but figures of those things which should be fulfilled in Christ jesus. saying now that remission of voluntary sins, is represented in the ancient sacrifices, and is promised to be done unto them that are of the household of faith: It is a plain and evident testimony, that the faithful obtain, by the means of jesus Christ, remission not only of their ignorances, but also of their offences which they have done willingly. And to say troth, we have so many exemples, that it is a shameless boldness for any man to bring the thing in doubt. If we take the old testament: the patriarchs when they conspired their brother's death, were not ignorant that it was evil done. Reuben did not defile his father's bed thorough simplicity. juda knew well, that whoredom was a thing displeasant to God: & yet he did not forsake the doing of it. David which daily punished his subjects for evil doing, could not commit the adultery which he did, by simple ignorance. The mercy which God showed unto all these, is it spent or dead, that he can not as well show it now a days. But what need have we to borrow exemples out of the old Testament, saying we have so many in the new? saint Peter before he denied the Lord jesus, did he not hear this sentence? He that denieth me before men, him will I deny before my father. Therefore he could not pretend thexcuse of ignorance. And yet the Lord jesus showed him mercy. S Paul complaineth of certain men which lived disorderly in Thessalonica: & yet he hath good hope of theyir salvation, so be that they be corrected & brought to repentance. They which in the church at Corinth, gave themselves unto lusts & uncleanness, & had such delight in their vices, that they would hearken unto no exhortation, were culpable of voluntary sins. And yet the same Apostle ceaseth not to exhort them to turn again from their vices, always reserving for them a hope to find favour with God, if they repent, We read: saint Peter did as much unto Simon Magus. What will we more?  
Our Lord openeth the treasures of his grace to them that have been overcome by their concupiscences, though they knew that they did evil, yet they fell by infirmity of the flesh. Who shall shut the gate against poor sinners, and withstand that they should receive the grace which God doth offer unto them? We see now that there is a deadly poison hid in these words of the Anabaptistes, where they make none other sins remissible but those which are done unadvisedly. To make an end of this Article: it is necessary that all christians be advertised what a tail it draweth after it. For though we may easily judge, that it is an extreme rigour, not to bear one fault in the church: yet at the first sight we do not so easily perceive how pernicious this opinion is besides forth, except we do diligently mark the consequent that followeth thereof.  
There have been in old time two sects of heretics, which did mightily trouble the church, of which the one named them selves in greek Cathares, which is to say, pure: the other Donatists, after the name of their first author and master. These as well the first as the second, were in the self same fantasy, that now days be these poor dreamers, search out a church in which there should be no fault found. Therefore did they separate themselves from all christian men, that they might not be defiled thorough the imperfections of other. But what came of this? God hath confounded them all with their enterprise so presumptuous. Let this than be a warning unto us, that when under the colour of a zeal of perfection, we can bear no imperfection, other in the body, or in the membres of the church, it is the devil which puffeth us up with pride, and seduceth us with hypocrisy, to make us forsake Christ's flock: this knowing that he hath gotten what he desireth, when he hath drawn us away. For saying that out of the church there is no remission of sins, nor salvation: though we have an appearance of holiness more than Angelical, yet if we do separate ourselves, by such a presumption, from the christian company, we are become devils.  
The third Article is of the receiving of the supper, in which they can not deny but that we do agree with them: as we do preach it daily. That is, that none be so hardy to approach to this holy table, which is not verily of the body of jesus Christ, worshipping one God with all faithful men, and serving him in good lawful vocation. But were they come to make declaration in their fourth Article▪ how a mann● ought to separate himself from all pollutions of the world to join himself to God: there they begin to deprave altogythers. Though yet in the beginning they have a merely good purpose, as in condemning the popish superstitions, & forbidding all christenmen to perticipate with them. Yet in the tail lieth all the venom, as the proverb sayeth. For finally they conclude that all use of the temporal sword is devilish Now is this true, that particularly the use of the sword ought to be permitted unto no man, to resist evil. But the weapons of christian men be prayers and meekness, to possess their lives in patience, and to overcome the evil in well doing according to the doctrine of the Gospel.  
Therefore the duty of every one of us is to suffer patiently if any wrong be done unto us, rather than to use force and violence.  
But to condemn the common authority, which God hath ordained for our protection, is a blasphemy against God himself.  
Behold the spirit of God, which doth pronounce by S. Paul, that the magistrate is a minister of God, for our profit and in our favour, to repress and to let the violence of wicked people. And that for this cause the sword is put into his hands, to punish the evil doers. saying that God hath ordained him to do this: what are we that will let it? Likewise saying that God doth offer unto us such a saugarde, why shall it not be lawful unto us to use it?  
More over it is very evident, that the intent of these poor phantasticals is to condemn all munitions, fortresses, engines of war, and such like, which are done for the defence of the country: and for bid subjects to obey their princes and superiors when they would have their help in such necessity.  
Now to reprove that thing which the Lord never reproved, is to great an enterprise for any mortal man. Let us always keep firm this thing, that it is to usurp over the authority of God, to condemns for evil, that which the Lord hath permitted unto us.  
Now it is not found in all the scripture, that ever he forbade princes, by force of armour to maintain their country, against such as against right, vexed them. It is very true that the Prophets, speaking of the kingdom of jesus Christ, do say that the swords and spears, shall be turned into instruments of husbandry, to tile the earth.  
But by such manner of speeches they do signify none other thing, 
Esa. two.  but that all war and enmity, shall cease and be taken from the faithful. And would God that the Gospel might so take place in the world, that this thing might be well practised of all men.  
But saying that faith and the love of God have not such rule in the most part of men, but that ambition and covetousness have often times the upper hand: when one unjustly invadeth an others country, and by wars doth molest it: so far is it of, that the prince which is ordained of God, for the protection and defence of the same, doth evil in resisting the injust violence, that he is bound by the duty of his office to do the same. It is true that a christian prince ought to search all means for peace, and to buy it dear with losses of his own: and so to do that it come not to the sword, until he have assayed all remedies to avoid this necessity But when he hath done all that it him lieth, and hath recoiled as much as he might, if he can not otherwise maintain the country which is committed unto him: the last refuge is to use the sword which God hath put into his hand. For it is all one reason, to pull out the sword to punish evil doers which trouble the public order, & to thrust back those which unjustly come into a country and break peace. In this case, if a christian man, after the order of the country, be called to serve his prince, doth not only not offend God in going to the wars, but is in a holy vocation, which cannot be reproved without blaspheming of God. And in deed we see that when the soldiers came to john baptist to be instructed of him, he did not command them to cast away their armour and renounce their estate: but only did admonish them to be content with their wages, and not to pole or vex any man, but to abstain from all malice. saint Peter baptized Cornelius the Centurion: that is to say captain of an hundred men: and yet he commanded him not to leave his company and office as a thing most wicked. And that more is, having received the holy Ghost visibly, did nevertheless remain still with the soldiers, in his office of the wars. To conclude this matter, if we will keep a good mean to reprehend that which is evil and vicious in wars, Let us not condemn simply the going to war, when it is done by the authority of the prince, for the defence of the country: when the prince hath none other respect but the common profit of his country, and that the subjects for their part have none other consideration but to do their duty: but let us reprehend the wicked desires which are the cause to the raising up of war: let us reprehend the cruelties, rapines, violences, extortions, and such other insolences which are done there To mingle the good with the evil, to condemn altogithers without discretion, is a thing without reason.  
The fift Article is of pastors: in which they have somewhat advised themselves. For afore time they were in that error, that it was against God that a preacher should be deputed to any certain place: but would that all they which should be in that office, should run from one place to an other, counterfaytinge the Apostles as apes, and not as true followers.  
But I think verily that they did this of a good mind which they had, that the ministers which did faithfully teach, should depart and leave the place empty, for them, when they came to pour out their poison every where.  
Now, be it that they reknoweledge their error, or that they give themselves a greater privilege, than they will grant unto other: we agree well with them, that no church can continue in her estate without a minister: and therefore there must be ministers ordained in every congregation.  
This also would I have them grant consequently, that every where, where there is a minister duly constituted, and which fayethfull●e exersiseth his office: who so ever will be taken for a christian man ought to cleave to him, & to use his ministry with the rest of the flock. Now what do they? Because we will not approve their error: though we bear the word of jesus purely, yet are we to them ravishing wolves, & they have us, in such abomination, that they think that they should sin deadly against God, if they hear one sermon of us. And out of this they do ordain ministers in haste, to make separation in the church, to draw away the people, to make a contrary assemble to the other: to the intent that the name of God be not invocate in unity and concord as it ought to be.    

¶ The sixth Article of Magistrates  
WE agree that the temporal sword is an ordinance of God, besides the perfection of Christ, so the princes & superiors of the world are ordained to punish the wicked, & to put them to death. But in the perfection of Christ, excommunication is the utmost pain, and not corporal death.  

☞ The confutation.  
¶ Here must we note, that this is a moderation which they do make, to correct that which afore time they have said, after they perceived that for the absurdity of their saying, they were rejected of all the world. For this honour did they give unto principalites, and Seignories of the world, that they reckoned them among murder and thevery. But perceiving that this could not be borne, they have advised themselves gently to retract this Article, using this fault colour, the worldly dominion, is an ordinance of God, besides the perfection of Christ. Now by this, they do signify that it is an estate unlawful & forbidden to all christian men as they themselves expound it afterward. We must therefore consider whether christianity, and the estate of justice or worldly superiority are things that may not stand togethers. So that if a man willbe the one, he must be constrained to renounce the other. first I axe, whether it be an estate repugnant to the vocation of a faithful man, to exercise the office of the sword, or of worldly superiority: saying that the judges in the old testament, and also the good Kings, as David, Ezechias, josias, and also some of the prophets, as Daniel have used it? To say that it was a vicious imperfection in them, is to no purpose: saying that the holy Ghost witnesseth of the judges, that God raised them up to deliver his people: and this singularly appeareth in Moses, the which having express commandment, would gladly have withdrawn himself, if he had could. But it behoved him, under pain of disobedience to God, to receive this charge on him. touching David, his reign was not only approved of God, but praised and adorned with very honourable tiles. The like aught to be esteemed of his successors: saying the reason is one. Therefore, there resteth none other evasion, to these enemies of all order, but to say, that God requireth a greater perfection in the christian church than he did among the people of the jews. Now is this very true, touching ceremonies. But that we have any other rule to live by, touching the moreal law, as we call it than had the ancient people, is a false opinion. They that have so thought, took occasion out of the fift of saint Mathewe where it appeareth at the first brunt, that the Lord jesus doth add some thing unto the law, which before was not commanded unto the people. But when we do mark diligently what the law of Moses doth contain and do lay the one to the other & make comparison: we perceive that the intention of our saviour jesus, was not to make any addition: but only to restore the law to his true understanding, which was depraved by the false gloss of the Rabions. Let us therefore hold fast this resolution, that as touching the true spiritual justice, that is to say, that the faithful man should walk in a good conscience, and should be perfect before God, as well in his vocation as in all his works, their is a whole and plain declaration in the law of Moses: unto which we must simply cleave, if we will walk in the right way. Therefore whosoever addeth to it, or taketh from it, goeth without the limits. So this argument is sure and infallible. We serve the self same God, that the ancient fathers did. We have one and the self rule that they had, to show us how we ought to be have ourselves, for to walk rightly before god. Therefore it followeth, that that vocation which was than holy and lawful, cannot be reproved among the Christians. For as much as the vocation is the principal part of humainie life and that it importeth most before God. Her upon followeth it, that we ought not to exclude from us the estate of civele ivistce, neither yet to chase it out of the Christian church: saying that the Lord hath ordained and approved it, as good to the people of Israel: and hath in that office ordained his most excellent servants, and also his prophets.  
☞ It is possible they will reply, that all this civil governance of the people of Israel, was a figure of the spiritual kingdom of jesus Christ, and therefore it did continue but to his coming. I grant well, that in part it was a figure: but that it was none other thing, I deny that: and notwithout reason. For it was of itself a politic governance, as it is necessary that such one be among all people. That so it is: ●t is said of the levitical priesthood, that it should take end, and be abbolished, at the coming of our saviour jesus. But where is there any such thing spoken of the extern policy it is true that the sceptre and governance was taken from the stock of juda, and from the house of David: but that there should be no more governance, is manifestly against the holy scriptures.  
☞ But to take a way all scrupule in this matter. We have a very evident and express probation, for where the prophets speak of the reign of jesus Christ it is said that kings shall come and worship him, and do homage unto him.  
It is not said that they shall depose them selves from there estate to become Christian wen but rather being constitute in rial dignity they shallbe subject to jesus Christ, as unto their sovereign Lord.  
☞ David following this, in exhorting them to do there duty, 
Psal. 11.  doth not command them to cast away there diadems or sceptres: but only to kiss the son: that is to say to do him homage, and to be subject unto him, having governance of other. He speaketh there of the kingdom of our saviour jesus Christ: and he doth monish all kings and superiors to be wise, & to take good heed unto themselves. What is this wisdom? What lesson doth he give them? To give over all? No: but to fear god and to give honour unto his son. Moreover: Esaias prophesteth that the kings shallbe as fathers, nurses unto the christian church, & that the queens shall nurse them with there breasts. I pray you how agreeth this, that the kings shallbe protectors of the christian church, and yet there estate cannot stand with christianity? If the lord give unto them so much place among his people: as he giveth unto the prophets: we have sufficient to prove our intention. Seeing that he doth appoint unto them, so honourable a place in the fellowship of his people, that he giveth them this honour, I say, as to ordain them protectors of his church: what impudency is it to exclude them out of all? We conclude therefore, that princes serving God, may well be Christian men: for as much as the Lord giveth them such a pre-eminence in the Christian religion.  
And in deed, it were a very foolish thing that God should so exalt and magnify such a vocation, if it letted a man to be the servant of God. saint Paul exhorteth every christian man to persist in that vocation in the which he was called. All shepherds and labourers of the earth, all handy crafts and such like ought to think their estate, holy, and that it hindereth them nothing, touching christian perfection. Let us see now, which estate is most approved of God, of one that keepeth beasts, or of one that governeth the people: which is not only approved: but also praised as worthy and excellent above all other.  
I will cease to rehearse a great meinie testimonies, which make well for the probation of this matter, only for brevites sake. And also because one only is suffitiente for us. What greater praise will we have of any estate, then that by Gods own mouth it be called divine? If this title be given unto the estate of Princes: who shall dare say that it is unmeet for a faithful man. Now it hath a more large praise. For the Lord showeth this favour to Princes, as to call them Gods: and that not for their own persons sake: but in consideration of the dignity wherein they are. The Lord jesus showeth the reason why, that is because god hath committed and ordained such a charge unto them. Me think that God can not give a more express testimony, for the approbation of any estate, then when he communicateth his name unto that man which is constitute in the same, as if he called him his lieutenant, which representeth his person. Wherefore I conclude, that who so ever despiseth this vocation, so much honoured of God, doth blaspheme his heavenly majesty. They will answer me, that to make it inferior to the christian perfection is not to dispraise it. But I reply, that they can not speak with greater contumely. For in saying that it can not stand with christianity, they do reject it as a profane thing. I pass not of their fair colour, by which they cover their blasphemy, in saying that it is an ordinance of God. For the whole matter standeth in this, whether it be an holy office, which may be exercised by the faithful, or whether a man which cometh thereto, be thereby polluted. Now they do say that who so ever doth sit in the seat of justice can not be reputed a christian man, because the office of a sword hath no place in Christ's church.  
Though there were no more but that which saint Paul sayeth, there were enough to content all such as will agree to reason. He pronounceth that princes are ministers of God: and that the sword is given them by God, for the conservation of the good, and puneshement of the evil. Upon these words, these poor frenzy men do make this gloze, that it is very true, that they be ordained of God, but yet that it is not lawful for a faithful man to take it on him. Which is as one would say: I confess that this work is commanded of God: but there is no man that can do it with a good conscience, and also who so ever shall do it shall forsake God. I pray you is there any man, that hath but own once of brain, that will speak on this manner? I would they should answer me, in this one thing. saying they put no doubt, but that all handy crafts, which are ordained to serve unto the common utility of mankind, are lawful and holy, wherefore do they exclude out of this numbered, the vocation of princes, which doth excel all the other? As for example. They deny not but that a christian man may be a tailor or a shoemaker. And yet these crafts have no express witness in the scriptures. Wherefore then do not they as well permit a christian man to be a minister of justice, saying that that estate hath so large approbation & praise of the mouth of God? God doth pronounce that Princes and all Superiors are his ministers, and that he hath ordained them to be defenders of the good and innocent, and to chastise the wicked: and that in doing this, they do execute his work, which he hath committed into their hands.  
What devil constraineth these frenzy men to make this addition, that the maMagistrates in serving God, are shut out from the company of Christian men? Which thing is not done to the hangman for dogs, by their own confession.  
I will allege one place more and then an end. Saint Paul perceiving in his time, that the most part of the princes were mortal enemies of the Gospel, & that this thing might stomach the faithful, and cause them to bear no good affection towards them, doth command Timothe, that solemn prayers should be made for them in the church: adding for a reason, that God would that all should be saved, and come to the knowledge of the truth. He meaneth not that God will bring to salvation, and by consequence, to the knowledge of his gospel, all men of the earth, from the first unto the last: but he meaneth all estates: because it might appear that this estate of princes, of which he spoke, was as it were reject & cursed, for as much as all did persecute the gospel. Which thing if it had been true, it had been superfluous & folly to pray for them. Let us now gather out of these words of the Apostle, that, which may plainly be gathered and seduced.  
If god will bring Princes unto the knowledge of his truth: by what authority will the anabaptists thirst them out? If any man will reply, that Princes may well be converted unto God, but that must be in forsaking their dignity That saying is to to manifest against the mind of saint Paul.  
For saint Paul sayeth not, that they should forsake their Principalities, for to become christians. And also the words that he useth, can in no wise stand with such evasion. For if it behoved a prince to give over his dignity, to become a christian man, it should follow, that that estate should be void of the grace of God, as unlawful & reproved.  
But they think surely, that they have invincible objections to excommunicate out of the church, and from all hope of salvation the estate of Princes, in alleging certain places evil understanded, which they wrist shamefully to this purpose.  
first they allege that the Lord jesus, did not ordain, that the woman which was taken in adultery, should be stoned to death, as the law of God required: but that he used mercy towards her, saying. Go sin no more. Before I answer, I will are one question of them. They say that in the christian church, excommunication doth succeed the material sword, in such wise, that where as afore time a crime was punished by death, now the offender ought to be punished by privation from the company of the faithful. Therefore I ask them how they will excuse jesus Christ, for that which he hath done? For he hath not observed their rule: neither in condemning the woman to be banished from the holy congregation: neither yet to die. By this a man may see, how brainless they be, speaking without reason. Now do I come unto the true solution which is very easy. It is to be noted, that these poor beasts in this place, follow the exposition, wherewith the papastical priests have made their stones fat. For seeing marriage was forbidden them, for a recompense, they sought to have leave, to play the whoremongers, and so have borrowed their neighbours wives. And because adultery should not appear to be so great a sin, they said that in this matter, we be under the law of grace. And in a manner they reknowledge the grace of jesus Christ in none other thing, but only in this, that he left adulterers unpunished. These poor people do follow them, and it happeneth unto them, according to the saying of our saviour jesus Christ, that if one blind lead an other blind, both fall into the ditch. Now is it very true that the Lord jesus would in no point change the policy or civil order: but without any derogation thereunto, would do his office, for which he came into the world: that is to say, to pardon sins. For he was not sent of God his father to exercise the office of a wordly▪ judge: but to redeem the world by his death, and to testify the grace of this redemption, by the preaching of the Gospel, and of all other goodness which we receive by him. As we see how he promiseth to receive the thief into Paradise: and yet nevertheless doth suffer him to bear the pain of his wicked deed. Therefore it is all one absolution, which he maketh unto the woman, and unto the thief. But the worldly justice punisheth the thief: the woman doth departed unpunished because the judges were gone a way for shame. In somma, the act which our saviour jesus Christ did to the woman in adultery, is none other, but the same which his servants and ministers of his word, now adays unto all evil doers. For they take pain only to exhort them unto repentance and to turn them into the right way, and after ward to comfort them in their consciences, presenting unto them the grace of our Lord jesus Christ, & assuring them of the remission of their sins They do not take upon them to punish them. For that thing doth not appertain unto them, but in the mean while they do not hinder justice, that it should not be ministered. The whole matter is, if we knew the office of our Lord jesus Christ, them should we be out of all doubt in this matter. His office is to forgive sins, and to bend his word 'tis the consciences of sinners To do corporal punishments, he doth not meddle but leaveth that unto them which have that authority, and unto whom the charge is committed: following that which in an other place he said. give to Cesar that which is Caesar's. Out of the same ignorance proceedeth the second allegation which they make.  
jesus Christ say they, would not make partition between two brethren. Therefore it followeth that a christian man ought not to intermeddle in Civil quarrels, to be a judge.  
first, saint Paul permitteth christian men to do that which jesus Christ refused in this place to do: that is friendly to accord the differences, which rise among the faithful, for worldly goods. For after he had rebuked the Corinthians, for that they pleaded before painim judges: and that by this occasion the name of God was blasphemed: he showeth unto them how much better it were, that they should end their controversies by arbytrers, choosing judges among the faithful, to decide their processes. And further maketh this argument, that saying we shall judge the Angels, by a strong reason we be able to judge worldly matters. If we after the example of Christ ought to refuse all arbyttermentes and judgements. S. Paul did evil to induce us unto it.  
Now is it certain, that it is the holy Ghost, which speaketh by his mouth. We see then, how these dulheades blaspheme God in that they would condemn that thing, which he approveth. Moreover if it be not lawful for a christian man, to take upon him to end quarrels that rise, touching possessions, heritage's, and other goods. I do axe of these good Doctors, what shall become of the world? For it is not possible that men shall maintain contracts togethers: as the necessity of man requireth, but that sometimes there will arise doubts, which will require an arbitrer or a judge to decide them.  
If they say that, that thing shall not happen among the Christians. That is a false lie. Forasmuch as between two men of good conscience, by the infirmity of our nature, may happen some strife. As we be blinded in our own cause: so do we think every one to have the right. If a christian man may not meddle in their controversies, to set them at one, by arbitterment: what confusion shall there be in the end? By this it is easy to perceive, that these wicked fantasticals, do pretend none other thing, but to see all things out of order, to make all goods commune, in such wise, that who that can catch them shall be happy: though they deny it mightily. But let all judgements and arbittermentes be taken from the world, according to their intent, and according as they straightly command, what shall there be then but an unbridled theverye over all? or else they do hope to persuade all governors and ministers of justice to forsake their places, that they themselves might succeed into them as into a void possession.  
Why then, (will they say) hath the Lord jesus refused to do a good & a holy work? hearken his answer, & this question shall be soluted. Who hath (said he) made me a judge, or a divider between you? He sayeth not that it is an unlawful thing: but only he aledgeth that he is not ordained in that vocation. And in deed the office for which he came into the world, should have been darkened, if he had occupied himself in these things. Wherefore if we will take profit by these example, and follow it. Let us follow that rule which Sayrte Paul giveth unto us, that every man take heed where in he is called. And for as much as we be one body in the Lord, that the arm do not usurp over the eye, neither yet the hand over the foot. And to conclude in few words. I ask whether pertition be a lawful thing among christians: or that all things ought to be confused. For if it be permitted to divide heritage's: he that taketh the office upon him to make the partition is not worthy reproof, if so be, he be thereunto appointed. These enemies of the civil policy, make not another argument.  
jesus Christ, withdrew himself into the mountain, & hide him self there, when they would have made him king. It followeth therefore that a christian man were choose to the estate of justice, he ought by no means to accept it: but to withdraw himself after the example of his master.  
¶ The answer. I am almost ashamed to rehearse such vain things. But for as much as I do perceive that the simple and rude are seduced by such: I am constrained to advertise them, how they may avoid them. Every man knoweth the foolish fantasy which the jews had of Messiah. That is, they thought that he should have his kingdom flourishing in this world, to make them live in this world at their case, and in good rest, and to make them triumph. In so much that the very Apostles, till after his resurrection, had also this fantasy in their heads: as. S. Luke declareth in the i of the Acts. This moved the people to make Christ a king perforce, that they might thereby be made fire from the subjection of the romans. Therefore it is no wonder if the Lord hide himself, for as much as this proceeded from an evil and perverse error, & drew with it a very pernicious consequence. It is certain that his kingdom is not carnal nor of the world: but spiritual, and which doth consist in things that do not appear upon the earth. Now what kingdom would men give him? Therefore if he had consented unto the folly of the people, should he not have confirmed that error which was already to much rooted? should not he also by that means, have buried his grace and his verity, for as much as men should have imagined nothing of him but carnal. Besides this, he should have been ordained king, by sedition, and by them by whom it appertaineth not. For saying that jury was in subjection unto the Roman Empire: the people had none authority to choose a new king at their pleasure. Thus for these causes jesus Christ refused to be king, and not to reprove the estate as wicked or repugnant to a christian life. But in the mean while it is said, 
Prover. seven.  that it is by him that Kings do reign: that it is he which doth give grace to the ministers of justice, to make laws and statutes, and to govern the people in equity. What will we have more jesus Christ is not a king in his person, but he is the protector of all kingdoms, even as he hath founded & instituted them. But these fantasticals do reply, that he hath also commanded us to do the like, saying to his apostles. The kings of the nations have dominion over them: but it shall not be so among you I grant unto them, that the office of the Apostles, & of the worldly principalities, be not both one, and that in their office is no domination. Now jesus Christ would there none other thing, but decern between the one & the other. For the occasion of those words of our saviour, came of that the Apostles had already contention among themselves who should be the chieffest, & as it were governor of the rest in the kingdom of jesus Christ. To take away such ambition, he declareth unto them, that his kingdom is spiritual: & therefore, that it doth not stand in worldly dignity, pomp & lordship: but that all the pre-eminence which his ministers & officers should have, should be in service. saying then that this place, doth not make mention, whether kings may be christian men or no, but only showeth that the Apostles & ministers of the church: shall not be as kings to have dominion. it is a very beastliness to infer out of this, the Christ hath forbidden us all superioriti. It is as much as one would say. It is not lawful for a king to do the office of a minister, unto which he is not called: ergo the estate of a minister is an ill & unlawful thing. I pray you doth the distinction & difference of estates make, that the one should be condemned, because the other is praised? Let kings therefore contain themselves within their limets, & likewise let the spiritual shep: perdes be contented to exercise there office, without usurpation of that which apertaineth not unto them, and then all shall go well▪ And the Lord jesus, will allow the one, and the other. Therefore these power phantasticalles do evilly expound this place, to say that in place the power of the sword is forbobden. ☞ To make up a great help of witnesses, they do also allege, that Saint Paul doth say: that those which God knew before, he hath preordained to be made like unto the example of his son. I grant unto them, that following the exhortation which Saint Paul maketh in that place, behoveth us to bear the mortification of jesus Christ in our bodies, and indewer those tribulations and miseries, by which God will try us. But doth it follow of this, that a faithful man, may not govern the people which are committed unto him? They say ye, because that jesus Christ did suffer, and not rule. As touching the first, that he did suffer, I say so did David: in whose person the passions and sufferings of him were prefigured. And yet that notwithstanding, we cannot say, that he did not govern. Therefore of their own heed they do add this second part, unto the text of Saint Peter mischievously falsefyeng it, to deceive the power simple people. For in there book they go about to persuade, that saint Peter speaketh after that manner, when it is nothing so. Behold now David which was a King, administering the power of the sword: and yet that hindered him not to suffer, that he might be made like unto the Image of jesus Christ, yea even so much, that he did represent him. Saint Philip following this, when he should baptize the Eunuichus, which was one of the governors that of kingdom of Ethiopia, did not lay unto him this condition, that he should no more be a ruler: but only asked of him, if he believed with his whole heart in jesus Christ: and so left him in his estate as he was. And truly if to have dominion be a thing contraye to a Christian man: that same should as well be true over one man, as over a commonalty. Now is it true that S paul doth permit Christian men, to have superiority and dominion over their servants which in those days were unto them as bond men and slaves: and doth not command them to set them at liberty: but only to use them gently, and friendly with humanity. Moreover he suffered Philemon, whom he calleth his companion, to keep his bondman, in his authority only he requireth that he should order him gently. We see than, that though it were expressly said that jesus Christ did not govern, how foolish a thing it is thus to resonne, jesus Christ hath suffered, and not ruled: therefore all dominion is reproved. For it is as much as who would say. That jesus Christ had not aplace to lay his head one, as himself witnesseth: therefore it is evil done when a Christian man doth possess other house, or garden, or heritage. How much this argument goeth from reason, every man sayeth.  
☞ Last of all, like as a drunkard, after he hath well belched, doth degorge the villain broth which charged his stomach: even so these wicked men, after they have detracted this holy estate which the Lord hath so much honoured, finally with full throat, they do spew out exceeding deformed blasphemies. The governance, say they, of the Magistrates, is after the flesh: and that of Christian men, is after the spirit. Me thinketh now, that I do here the painted pope, blaspheming against holy marriage. For he useth these terms. But this is nothing, compared to that which followeth. The habitation of Magistrates, say they, is permanent in this world: but the habitation of the Christians is in heaven. And such like. I beseech you, by the name of God, all faith full men, and I admonish you, well to consider those things, which saint Peter and Sayncte Jude, have written of certain corrupters, which in their time perverted the faith of the simple: and by their words I pray you make comparison with those things which I will recite of the Anabapstes. In this thing I will say nothing, but that, which every man shall perceive to be true: that is that the one sect, differeth nothing from the other in this thing. But because every man hath not the books at hand I will here set the places together. The first sayeth thus: they shallbe presumptuous and stobborne dispraysaing them that are in authority, and they have no shame to blaspheme against all dignity, like unto brute beasts, dispraising those things which they know not. And Saint Jude sayeth: they shall reject the signeuries, and blaspheme against the dignites Now Michael the archangel, pleading against the devil for the body of Moses, durst not give railing sentence against him but said: the Lord rebuke the Satan. But these speak evil of those things which they know not: and those things which they know naturally, as brute beasts, in those things they do corrupt themselves: These be the words of Apostles: which be so truly verified upon our Anabaptistes, that it might well apere, that they were expressly spoken of them.  
In that they say, that the habitation of princes, is permanente in the world: how often times doth david prove them liars, where he protesteth that his meditation was holy, to tend and aspire unto spiritual life? It is very certain that the other good kings have done likewis. God commanded Daniel to exercise his office of earthly governance in the kings court of per●e till giving attendance over those things which were revealed unto him and finally the day of the rsurrection. And Moses, the prince of prophets, ceased not to have his conversation in heaven, by hope & desire: though here beneath he had the civil governance of the people?  
I will therefore, lay before the Anabaptistes, Moses, David, Ezechias, josias, joseph, Daniel, all the kings and judges of Israel, to see how they can maintain their cause: to know whether they were banished the kingdom of god because they had the office of the sword in this world. In that they say: be that all princes cares of this world, Esaias reproveth them, where he promiseth that the earthly kings shall serve to maintain the heavenly and spiritual kingdom of Christ. Even so saint Paul, in exhorting that prayers should be made, for all such as be in estate of pre-eminence, that we may live a peaceable life under them, in the fear of God, and holy life: doth declare that the principal end of Magistrates is not to keep their subjects in peace after the flesh: but rather to procure that God be served and honoured in their country, and that every man lead a good and honest life.  
Therefore in this point, we see how false and perverse the allegations of the Anabaptistes be, to condemn the vocation of the Magistrates, which God hath so well approved. Furthermore we see how the devil speaketh by their mouths, to th'end to turn away the Princes, and to hinder them to do their duty. For in stead to exhort them to endeavour themselves and take pain that the name of God might be exalted, and that he might reign over them, in such wise that they shall be but as his vessels and officers: come these and would make them believe that this appertaineth nothing unto them, and that they should in no wise meddle or busy themselves with the honour of God. I will say but two words, touching the end whereunto they pretend: that in it they do show themselves the enemies of god, and of mankind. For it is to make war against God, to be in will to bring out of reputation, that which he hath honoured, to be in will to throw down that which he hath exalted. And a man can not better go about the destruction of the world, and it were introduce a thevery over all, then so labour to abolish the civil governance, or power of the sword, which is in deed thrust down if it be not lawful for a christian man to exercise it.    

¶ The seventh Article of Swearing.  
WE be this far agreed touching an oath, that it is a confirmation which ought to be done only in the name of God, and in truth not in lying, after the commandment of law, but to chistian men all other are foreboden by the Lord jesus Christ.  

☞ The confutation.  
At the first show it appeareth that there is no evil in this Article. We see at this day the world sore given to oaths, there is no good heart, which is not grieved to see the name of God thus contemned: by which it is brought to pass that every oath, what so ever it be, is become odious. More over there is a certain appearance, in these words of our saviour jesus, which they do allege that all oaths in general are forbidden, and it appeareth true, if a man do not take good heed unto the censes. But touching the first part, it is true that such an enorm and dispraise worthy dissolution and licence, as is now adays in the world, in the matter of oaths, ought excedyngely to displease us. And it were much better, not to swear at all then so vainly to swear for every cause, or rather without cause. notwithstanding we must note this, that the mean to reprehend & correct an abuse, is not to mingle & confounded it with the good use, to condemn indifferently the one and the other together. There is now adays an excessive pomp and superfluity among many in eating and drinking: chief in their banquets, drunkenness, which is a villain & dishonest vice, doth now a days reign in many people. If a man for to reprove these abuses would wholly condemn the use of wine, and all good meats, should it not be a blaspheming of god, so to vituperate and reprove the good creatures, which he hath destined to our use. as much or more is it of an oath. The Lord hath ordained it to confirm and ratify the truth, when there is need thereof. Such a manner of swearing turneth is his honour double. Because that by that means charity is continued among men, and the truth, which he hath in singular recommendation, is maintained: & forasmuch as it is done for the only testimony of the truth, in doing thereof men give unto him one of the principal honours which he requireth. And in deed, it is expressed in the law, that a true and lawful oath, is a kind of honour which is done unto him by his people. For even as he commandeth that we should invocate & call on him only, even so he commandeth that we should swear by his name. And the prophets crying our against idolatry, make often mention, that men have sworn by strange Gods: contrary wise, willing to signify that the service of God should wholly be restored, they say that men shall swear by his  
This is then the right way to treat of oaths. first of all, we must show that the use thereof is double, that is, to give testimony of things past and already done, and to bind ourselves to do in time to come that which may lawfully be required of us.  
After this, we must show, that to swear is to call God unto witness: and therefore it behoveth us herein to show what reverence we bear unto his name. Of this it followeth that a man should never open his mouth to swear but with fear of God, in singular honour and humility. Thus by this means all these forms of blasphes, where the name of God and of jesus Christ is contumelioustre taken, shall be right well reproved. Moreover it must be showed, by how many ways the name of God is taken in vain and first of all, detest all perjuries and false attestations, as execrable blasphemies: for as much as the verity of God, thereby is turned into leasing: for as much as all his glory thereby is over thrown, and thereby men would as it were compel him to deny himself. Consequently it must be showed what a contemnitie of God it is, to take his sacred name in dalliance, as by pleasure, or to deck our language, or for a superfluous filling up of our speech, or by anger, or by laughter and mirth: and so much more sharply rebuke this vice, as we see it now a days rooted fast in the world, & that the custom thereof is so common: on the other side, we must rebuke these superstitions by which the name of God is polluted, as when men do indifferentelye take the names of saints and mingle them with it. After this sort, an oath doth not only import, no profanation of the name of God: but doth greatly make for his honour. Now when the end is such: who shall dare say that it is a vicious and a wicked thing? The sum is that the world be warned that God hath nothing in greater recommendation than the glory of his name to maintain it thoroughly, and to punish those which do obscure or lessen it, Therefore no man ought to take his name but in great reverence, only to make it serve unto such end that he may be glorified thereby.  
But the Anabaptistes like mad bedlams, do condemn all oaths without exception: without decerning whether there be good or evil in it. And by this it appeareth, that their saying is nothing grounded on reason. Let us now come unto authority, to see whether they have any testimony of the word of God. They do make a great buckler of these words of our saviour jesus Christ, where he forbiddeth utterly to swear for out of that they do conclude, that neither for right nor wrong it is lawful to swear. For answer, I do first ask them, whether they think that jesus Christ would add any thing unto the law of God his father, or whether he would simply interpret the law? If they do say as touching that, that he hath declared the perfection of the law: Then ask I further, whether this perfection was never known before? If they say no: I say that it is an evident lie. Moses' after he had published the law, doth protest unto the people, that he hath showed the way of life, and the way of death.  
☞ Moreover reducing altogether in-into a short summarye, he sayeth that his doctrine doth tend unto this end, that a man should love God with all his heart, with all his understanding, with all his soul and strength. Also in an other place: And now Israel, what is that which God requireth of thee, but only that thou shouldst cleave unto him with thy whole heart? These sentences do sufficiently prove that the doctrine of the law doth contain a rule of well living, to lead a man to an whole perfection. It is therefore very certain that God hath in the law, declared his good will. He hath I say, once for all pronounced of good and evil, touching those things which are pleasing or displeasing to him. Therefore the Lord jesus, always when he spoke of the perfit life, 
Matthew twenty  did sand those that he taught thither. And S Paul in the twelfth of the romans doth lead us unto the same end, that we might the better perceive what is our duty. Therefore to say that Moses did but half teach the people of Israel to honour and serve God: is a blasphemy, first forged by the Papists, and now renewed by these poor phantasticals, which take for a revelation from heaven, what so ever fabils they have heard of their grandmothers  
If any do here reply against this that jesus Christ is called the perfection of the law, and that it is said that we be no more governed by childysh doctrine, as the ancient people were. I answer, that this word perfection is not mente of the doctrine: but is referred unto the grace of the holy spirit, by which, that which is contained in the law, is written and imprinted in our hearts, to the end that the Lord should not only speak to our ears, but also unto our will: and that we should not only hear those things which he doth command us but that we should do them.  
There is also a second reason, which is that the Lord jesus himself alone hath in his own person accomplished all justice, & was a perfect observer of the law, that his obedience which he gave unto his father, might be imputed unto us.  
touching that, saint Paul calleth the law childyshe doctrine: that meaneth he only of the ceremonies and figures. And in a like sense he saith that the law could not bring her Disciples to perfection. For as much as the end, the accomplishment and verity thereof, is in jesus Christ. In the rest, as pertaining to the doctrine of life, such as it was in the beginning, such is it even now at this present, alike to us and to the children of Israel. For it varieth not but as the will and justice of God is immutable, even so the law which is a true and certain declaration thereof, doth remain unto the last end, such as it was at the beginning, If it be granted touching swearing, jesus Christ hath simply interpreted the commaunddement of God his father, and hath added nothing thereunto: as we must needs confess: then have we won that which we require. For the law forbiddeth not to take the name of God in no condition, but forbiddeth to take his name in vain: signifying that theridamas is a lawful way to take & use his name the which he hath also permitted.  
notwithstanding it is necessary that we expound the words of our saviour jesus, because that at the first sight, it appeareth that he would forbid all oaths Now to have good and perfect understanding, it behoveth to know the occasion which moved him thus to speak. The Scribes and Phariseis as it appeareth thorough out the fift chapter of saycnte Mathewe, had by their false gloss so corrupted the people, that men made no conscience to do many things against the commandments of God: so that they could make any excuse or colour to cover themselves. So commonly they thought it not evil done, to swear in vain and foolishly by heaven, and by the earth so that they did not directly swear by the name of God.  
Now the Lord jesus showeth that it is a foolish cavillation and sophistry, to think so to purge themselves before God: saying that under heaven and earth his name is indirectly comprised. So when he forbiddeth to swear at all, this word, at all, is referred unto the manner of speech, or to the words which men use, which may be proved by that he addeth consequently, neither by heaven: for it is the throne of God: nor by the earth: for it is his foot stole. Now the Anabaptistes do perversely apply this to the motif, or to the cause: as though it were forbidden to swear for any cause that might be, which is contrary to the mind of the Lord and contrary to the sense which himself doth give, in the process and deduction of his words.  
In the mean while they would make us believe that we do gloze this place, as though we should have said, that it is evil done to swear, or by the earth: but to swear by God it is permitted. Or at least wise, they do lay this unto our charges before the simple idiots, which have nothing heard or seen of us to judge by. And then having cast out this false report of us, they cry out saying. Oh blind fools which do not perceive that God is greater than his throne. To whom do they speak this, but to themselves? saying that they & no body else, have forged this in their fantastical brains, because it followeth in the words of our Saviour jesus Christ, that no man shall swear by his head: because no man can make one here white or black. Behold say they, the cause why all oaths be forbidden: is for that we can not perform that which we promise. But I say contrary, that if Beasts could speak, they would speak more wisely. first, there is a manifest contradiction in that which they babble.  
For this reason is special for all oaths, where we promise to do a thing to come. Therefore it followeth that that oath, by which I testify of a thing which is already done is not evil. Doth it not appear I pray you, that they are altogether without wit, to reason thus? we can not perform that which we promise, therefore all oaths are forbidden. The replication to this is easy, that there is one kind of oath, in which there is no question to be bound to do any thing: but only to witness the truth, of a deed past. Also that it is the most used oath.  
Secondly the sense is far otherwise than they do imagine. For the Lord jesus proceedeth forth to show, even as he hath begun, that if a man swear by his head, it is as well to take the name of God indirectly, as it is to swear by heaven, or the earth, or by jerusalem.  
☞ Therefore as he hath said that heaven is God's throne, the earth his foot stole, Jerusalem his holy city: even so consequently he declareth that a man's head is a portion of his signory: for as much as he alone doth dispose it after his will.  
As though he would say: who so ever doth think that when he doth swear by his head, he sweareth by a thing that doth pertain unto himself, and that his oath doth not touch God, is abused. For God hath also there his rule, in such wise that man can do nothing. Therefore it is all ways to take the name of God. We see how the Lord hath still continued his purpose. These brainless men would transport it with them for to make it leap quickly from the cock to the Ass.  
The conclusion is, that our words should be yea, yea, nay, nay: and that what so ever is more than that cometh of the evil. These words are easy to understand, were it not that these hogs do overthrow them with their groins, in such wise that they make them all confused.  
For they say, that this is as much, as if he had said, that our purposes should be, yea and nay, & that it is evil done to admore them that Now the Lord jesus putteth each of these words twice, to signify that we ought to be firm and constant in our purposes.  
As though he would say, do not change, to retract every time your words: and that there be no leasing or hypocrisy in your purposes. But let your yea be yea, and your nay nay. And in deed I james, being in will to give the same doctrine, speaketh even so, word for word. Let your yea (sayeth he) be yea, and your nay, nay, by which he signifieth, that all faithful men ought to have a certain truth in their words. Which loyalty and truth, if it were among us, all oaths should be superfluous. For this simplicity of words, should suffice to affirm and deny without swearing. It must needs be therefore that the truth reigneth not, where oaths be frequented. Therefore it is not without a cause, that our saviour saith that this thing doth proceed of evil. And to say troth, the cause which induceth us to swear, is for that the whole world is so full of lying, cantels, fayninges, and falsheades, that scant is there any that dare trust his own brother.  
Thus one evil draweth to him an other. But in all this, the Lord jesus meaneth nothing of lawful oaths, which were permitted by the law: but only doth reprehend and correct that unlawful liberty of swearing, which the people, being evil instructed by evil teachers, did use: first thinking that it was none oath to take the name of God in directly: and than after made no matter of perjuries, esteeming also these vain and light as nothing.  
☞ Now that I have sufficiently overthrown all the foundations, upon which the Anabaptistes, going about to condemn all oaths without any distinction or exception, do lean: it resteth now, that by good reasons and testimonies of the scripture, I do show how a Christian may lawfully swear without offending God. Here I protest again that thing which I have said before: that is, that I intend not to unbridel the world, to induce it to abuse the name of God, in making oaths at pleasure and rashly. I know that that vice is to common: and therefore we ought rather to study to repress it, than to agment it. I know also that it is no small fault, to take the name of God in vain, and therefore that we ought so much the more to travel by all means to let such an evil. But how? To condemn that which is good, when we would take a way the abuse, is no good way to proceed. Wherefore, when I say that it is lawful in a certain case for a Christian to swhere, I would every man should think that I mean of the right use, which is joined with the fear and reverence of the name of God, & that no man take occasion of my words to make vain, superfluous, or vicious oaths. To define the matter more plainly: when I say that a Christian man may swhere without offence, first I mean when it behoveth to give testimony unto the truth. secondly if the thing do require it: the which consideration ought to have respect unto the honour of God & love of our neighbour. That is to say if it be expedient and profitable to swear, as well for God's honour, as to conserve charity amongst us. thirdly that necessity do require it: that is to say, that it be needful to use such a confirmation. fourthly that the deliberation and intent of him that sweareth be such. Finalli that it be done in fear & reverence with a desire to sanctify the name of god. In such a case, and none otherwise, I say that the use of swearing is permmitted to Christian men. If any bragger do abuse it: it shallbe to his condemnation.  
☞ For confirmation of my saying, I will allege the commanndement of God, in which I will abide. That is where he ordained and commanded, that men should swear by his name: when any lawful cause were. Out of this I conclude, that to swear, is not a thing simple, and of itself evil. For it cannot be, that the thing which is evil should at any time please God.  
Moreover, saying it is a kind of homage which the faithful do give unto God, as it is often time showed in the Prophets it is to manifest a resistance unto the truth, to say that it is a vice and sin. The probation is easy which is, that it is expedient manitymes that the verity, which other wise is doubtful, be confirmed: and there is none other means but by oath. That which the Anabaptestes do allege touching the correction of this commandment is a manifest blasphemy. For so should it follow that jesus Christ should retract that, which was once established by God his father. Which, as we have showed, can be by no means tolerable. And in dead, the Apostle speaking of an oath, though he speak there of incidently treating an other matter, doth not say that the use thereof is abrogate: but calleth it the end and decision of all controversies between men. I pray you when the apostle speaking to Christian men doth pronounce that an oath is to make an end of all controversies, doth he not sufficiently signify that it is an order approved of God, the which hath place in the Christian church? What foolish boldness is it than to be against it, and to reject this remedy which is given us, as though it were a damnable vice?  
☞ With this doctrine, there be also the exemples, as well of God, as of all his servants. Men, saith the apostle in the place before alleged, do swear by the name of god because he is above them: God sweareth by himself because he hath no superioure, but is above al. Touching God, the Anabaptistes do answhere, that he may well swear, for as much as he may well accomplish all that he sayeth: and so is out of danger of perjury, for as much as he is faithful, and will keep all that he promiseth: but it is otherwise with a mortal man: the which many times can not perform that which he hath promised all though he would: and therefore it is foleshe raishnes for him to swear, binding himself to that which is above his power. When they have blasted out into the air, this solution, they think they have done, and that they have stopped our mouths. But the replication is ready: that they cannot say the like of all the patriarchs, Prophets, holy kings, and ancient fathers which have also sworn after the ensample of God, behold Abrahame the father of all faithful men which hath sworene. Behold Isaac, behold jacob, david, Ezechias, and josias which have done likewise. What difference is there bewene them and us? Therefore it may well apere that there answer here above is a mere cavillation.  
☞ If, to avoid this they will allege, that these be exemples taken out of the old Testamenete: and that now in the Christian church we have a harder bridle: though this error be all ready refuted yet will we show that it helpeth them nothing. For we will bring forth for us, the Apostles, which have also used oaths, yea, even in their writings when need required. Now let us hear their pretty excuse which they make to avoid this.  
saint Peter and. S. Paul say they, did not swear to promise any thing: but only to assure the promise made by god:  
Here may we clearly see, how they which do deliberate to speak against the truth, do wrepe themselves in a thousand absurdites, and yet have no shame of their impudency. first, in that they make such an answer, they grant unto us that there be some lawful oaths: that is when a man doth witness things passed. For it followeth of their words, that then only is the oath evil, when we promise a thing to come.  
Are they not passed shame, so evidently to lie, going about to persuade that we see not that thing which we see? 
two. Cor. i.  saint Paul sweareth unto the Corhynthyans', that he came not unto them, because he would spare them. 
Rom. ix.  He sweareth unto the romans, that he would be content to be cast out from Christ, 
two. Cor. xii.  that the jews might be saved. To confirm his love which he bore unto the Phyllyppians, he swore also. Also unto the Corhynthyans' he swaer that his conversation, was among them in a good conscience. Also he sweareth unto the Thessalonians that he came not unto them for covetousness, or for any profit, and calleth God to witness how holy he lived among them. These phreneticalles do say, that the Apostles did never swear to affirm any thing touching their own matter: but only when they should testify the covenant of God. I pray you what doth such impudence deserve? At the least, are they worthy that a man should open his mouth to speak unto them?  
notwithstanding we will open this doubt, which they put forth, which is, that a man ought not with an oath to promise any thing, because it lieth not in him to perform it.  
To this I answer, that when a subject sweareth unto his Prince, to do his duty, in obeying, and being faithful unto him: he doth not this in confidence of his own power, or vaunting himself as despising God, and setting him at nought: but rather in calling upon the help of God, he answereth that his will shall be such as it ought to be. How be it, it is a foolish imagination to reprove oaths, and yet to permit simple promises. For if there be foolish rashness in the one, so is there also in the other.  
Therefore if it be lawful for us to promise, they must show a reason why we may not ascertain our promise, by an oath, when necessity requireth us, That in such a case, an oath is holy and lawful, we have many exemples in holy stripture: and among all three, which be very notable. It is said in the book of the Chronicles, that Asa king of juda, being admonished by Azarias' sacrificer and Prophet, called all the people into Jerusalem, and there caused them to swear to serve God for ever. As much is written of josias, when the book of the law was found that for to renew the covenant made by Moses, he swore the people, making them promise to persever for ever in the obedience of God The third example is of Esdras & Nehemias', at whose instance, the people being returned from Babylon, did swear, for ever after to follow we God and his word. If we do well consider the thing, the like was done at the first publication of the law.  
But because I know that I have to do with brainless & obstinate people, I would allege none, but such places, where is manifestly made mention of oaths. Ye see then how the whole church of Israel, made solemn oaths unto god, promising that thing which is most hard to be kept, that is, to cleave fayethfullye unto him. This is done often times. That the Act is good, there is no doubt. For it hath witness, and is also praised of the holy Ghost. I will not greatly stand in this, to declare how men may this bind themselves to God, to do that which is not in them: but only put you in remembrance of that thing which I have touched in the way, that the faithful do always presuppose that God will not fail them of his grace which he hath promised them: and upon that they ground their oath. But seeing that it is so, that god hath approved this kind of oath, and that his church hath often times used it by his ordinance: I ask of our dulheades, by what authority they dare reprove it? or rather without troubling myself with them, because it is time lost. I desire and exhort all servants of God to consider what boldness these poor ignorant men have, to make such Magistral determinations, and to go about to constrain the world to receive them as things irrevorable and not to be again said.  
☞ For my part I doubt not, but that in the matter of an oath, as in the other before, I have fully satisfied all such as have ears and understanding, and be in will to consent unto the truth known.    

The two last Articles.  
I Have finished the vii Articles, contained in the book, which the patriarchs of the Anabapti●●es have made as a final resolution of those things, which they do hold apart from other.  
And therefore there doth now rest nothing else, but to conclude & make avend of this book. were it not that they have left two Articles of as great consequence, as any of the other of the which it is needful to speak, for as much as all the Anabaptistes do commonly cleave to them. Besides this, I know that they which composed this goodly resolution, did at that time teach them.  
The one is, that they do not believe that jesus Christ was a very man: but rather do make him touching his body, a fantasy.  
The other is, that they do think that the souls being separated from their bodies, do sleep unto the day of judgement, without feeling or knowing any thing: or else that the soul of man is nought else but his life, the which defaileth in dying, unto such time as he be raised up again, every man may see the consequence which these two errors do emporte.  
That they have spoken never a word of these, I can not tell whether it be by craft, because they be so odious, that by goodright they should make their whole doctrine excerable. For what cause so ever it be, saying I have taken upon me to arm all faithful people, against their false opinions: it is not good that I should dissemble these two so pestilent and mischievous opinions, saying they are commune to them al.  
touching that some among them have holden opinion that all goods should be common, also that a man may have many wives, so that they have compelled some which were content with one, to take more, and a thousand other absurdites: I will speak nothing at al. For they themselves being confused in their selves have for the most part by little and little withdrawn themselves. But touching the two Articles, where of I have spoken, there is an other reason: for as much as they all do hold them yet still,  
☞ Touching the first: which is of the body, or human nature of our Lord jesus Christ, it is to be noted that there was two ancient heresies like, or approaching unto this, which these do hold. For the Manichees phantasied, that jesus Christ, brought an heavenly body, into the womb of the virgin his mother. The Marcionistes had a vain dream some what different from the other, that he had not a very substantial body: but only an appearance, or likeness of a body: which we call a phatasiye. The purpose of the one and of the other, was to deny that jesus Christ take flesh of the virgin. Therefore we see that the Anabaptistes, in this behalf, do but stir up the errors. which the devil had raised more than fortene hundredth years past, and were coufounded by the word of God. notwithstanding, as in the beginning I have protested, I will not that it his shallbe any prejudice unto there cause, except I do convince them first, by the pure word of God, so as if it had never be spoken of before ● any man. This that I do speak is only to give warning, that all men may know, out of what fountain proceedeth that which the Anabaptists now bring forth, as though it were revealed unto them, latlye from heaven And also to give warning unto themselves. For all the great doctors which were of their feet, have been so ignorant of the histories, and of all ancienty, that I think never a one of them can tell so much as what this name Martion is. It is good therefore, that as well they as other, be advertised, that the first author of this opinion, where with they do trouble the world, was cast out and accursed with his opinion, not of a few, but of the whole Christian church, shortly after, that is, with in forty yerres after the death of the apostles. For Eusebyus and Saint Hierome do write that Policarpe, disciple and familiar friend of Saint john the apostle, meeting him at Rome, called him the eldest son of Satan. I will not recite the other errors, wherewith he troubled the church. For when this is well plucked out, men shall well know I trust, that heardly may there be found any one, more execrable.  
☞ first I will show by many and very sure testimonies of scripture, that the Lord jesus did verily take flesh and man's nature, when he was revealed unto us in this world, by God his father: and I will prove it so plainly, that there shall not be so little a child, which shall not perceive, that it shallbe to great an impudency for the Anabaptistes to kick any more against it. As it shall not be needful to gather all the places of scripture which might serve to this purpose. So to avoid prolixity, I will take those which seem to be most covenable. We know that at the first beginning of the world, the Lord promised heva, that her seed should over come the serpent.  
Let us see if this be accomplished in us, or whether it have ever been accomplished in any mortal man, but only by the means of jesus Christ, which hath, for us, vanquished and overcome Satan. But because this promise was yet somewhat obscure, it hath been sense made much more clear, both to Abraham, and jacob: when it was said un them, that in there sede all the nations of the earth should be blessed.  
☞ Now, this seed, as saint paul doth interpret it, and reason showeth the same, is jesus Christ.  
Therefore the promise cannot otherwise be verified, but that jesus Christis descended of the stock of Abraham. Likewise when it was said unto David: I will set the fruit of thy womb, upon they seat to reign ever lastingely. And likewise, when in the same sense, it is confirmed by the prophet Esaias, that he shallbe as a bud proceeding out of the rooett of I say: we know that the same cannot be otherwise understanded, than of the same redeemer which was promised unto Abraham Therefore it must neds be that he be of the line of david, as touching the generation of the flesh: or else the promise is void. For this cause saint Matthew going about to recite his genealogy, beginneth thee, calling him the son David, the son of Abraham that he might the more expressly specify, that he was the self same that was promised. And in deed, it was a manner of speech, very commonly used among the people of the jews, so to name him: as we may see by the Evangelists.  
¶ Unto all this, the Anabaptistes make one soluation, the which alone doth sufficiently declare what beasts they be, and how desperate their impudency is. He is, say they, called Daviddes son, not because that he took any thing of the virgin mary, or that he was made man of her substance: but only because she bear him in her body: as water passeth by a pipe. This might be said, if this word seed, were not expressed. How be it touching the truth, all men of good judgement might see that it were but a crafty evation. notwithstanding there might be a little more colour, or shadow. But saying this is so often repeated, that he is of the seed of Abraham: what cavilation can be made to deny him to be very man? And in dead, when Esaias promised his coming, he sayeth not simply that he shallbe the child of a virgin: but he sayeth first that he shallbe conceived This conception imparteth that he should be form of her seed: as they which do know the signification of the word, can well judg.  
☞ Moreover saint Paul doth express this thing more plainly, when he sayeth, that he was made of the seed of David touching the flesh, and was notwithstanding declared the son of God by his power. Behold, jesus Christ on the one part, is called the son of God: and again he addeth that as touching his humane nature he is of the stock of David. Is not that man very mad, which doth close his eyes, and stop his ears against all this, to persist & maintain the contrary, that jesus Christ hath no part of the nature of man as touching the substance of his body? Likewise in an other place, the same Apostle, speaking of the dignity and nobleness of the jews, among other things sayeth, that they be the successors and progeny of the fathers, of whom Christ is ascended as touching the flesh. I pass over many other places: as where he sayeth, that God was manifested in flesh: also, he that suffered in humility of the flesh. Likewise where saint john sayeth, that the word was made flesh: and besides all this, where he so often times doth attribute unto himself the title of the son of man, and other like places: because it should be superfluous, after these two notable places which I have alleged.  
I think it therefore sufficient, to bring forth these places, the which do at the first sight both prove mine intention, and also declare how necessary it is for us, to believe that the Lord jesus hath put on, and verily taken our nature when he was made man. The Apostle in the epistle unto the hebrews taketh a goodly argument, to amplify the love which he beareth unto us, because he took not the nature of Angels: but of us. If we do receive the fantasy of these unhappy men. This grace and inestimable goodness of the Lord jesus shall be clean put out of our memory, for we shall not perceive that he hath any more honoured us, than he hath the Angels.  
He sayeth further, that by the means of the communication which he hath with us in his flesh, and his blood, he calleth himself our brother, and is verily our brother By this we may conclude, that the greatest benefit which we may have, should be taken from us, if jesus Christ do not communicate with us in flesh and blood.  
For how should we be the children of God, without being his brethren? Now the Apostle sayeth, that we obtain this because he is joined unto us in one nature, & by none other means. He addeth further that it was necessary that he should be like unto his brethren, that he might be a faithful intercessor and pitiful. Wheroute he deduceth a singular consolation, that we have an advocate which will have compassion on our infirmities, saying that he himself was tempted, being in all things like unto us, except sin.  
Moreover, for as much as in the similitude which he putteth between us, and jesus Christ, he maketh no difference but synit followeth, that in all the rest, he is like unto us, this understanded, that in that place he speaketh namely of the human nature. In these places we do not only see, how the Lord jesus is verily our brother in unity of one self nature: but also the profit which we have thereby: of the which they do spoil and deprive us, which do attribute unto him. I can not tell what heavenly body, which hath nothing common with ours.  
In like manner all the disputation which saint Paul maketh to the corinthians to prove our universal resurrection in the resurrection of jesus Christ can not stand if he have not a nature commune with us. saying Christ is risen sayeth he, we shall rise again, and if we shall not rise again then is Christ not risen again.  
It were easy to reply against this: if it might be alleged that jesus Christ brought an heavenly body with him, into his mother's womb.  
For that were no marvel, that a substance which came from heaven, was exempted from corruption. And so should it not follow of that, that our bodies which are earthly, and have in them nothing but corrupt matter should arise again. ● Therefore that all such deductions may be firm and sure: it is necessary that our saviour jesus Christ be partaker with us in one self nature.  
For therein lieth the whole hope that we may have of the resurrection, that this corruptible flesh which we now bear, is already raised up in jesus Christ, hath taken possession of heaven, and is there immortal. By this means I say, we have a good earnest, & surety for to certify us: and otherwise not. In an other place, the same apostle going about to show how that the Lord jesus is our mediator, sayeth expressly that he is man, because he knew well that we could never be induced to draw ourselves toward him, unless we had first this persuasion that he is our neighbour, and that he pertaineth unto us.  
Therefore in this thing lieth and resteth our confidence to make us to trust in jesus Christ, and to seek him for our meadiatour, because he is joined unto us, & doth perticipate with us in one self nature.  
And that is it which Esaias meaneth, where he sayeth, that he was made Emanuel, that is to say, God with us. For that can not be without true similitude and union of nature.  
Unto this purpose there be yet other peremptory reasons: the which though they be not expressed in holy scripture: yet be they nevertheless true. For as much as they be grounded in the same.  
For that it was necessary, that he which should be our mediator should be very God & very man it appeareth in the office of a mediator, which is to reconcile men to God, and to put away the mortal enmity, which was before. Now was there no hope that this should be done, except that the majesty of God did descend unto us, joining himself with the infirmity of our nature. Likewise the office of a mediator was, to make us the children of God, and inheritors of his kingdom, where as we were the heirs of death and damnation.  
This is therefore the earnest to confirm our confidence, that we be the children of god, for as much as the natural son of God hath taken a body of our body, and flesh of our flesh, to be made one with us. More over it was necessary to our redemption, that the disobedience, which was committed in our nature, should be repaired again in the same nature Therefore the Lord jesus came a very man, presenting himself as in the person of Adam, of whom he also took the name: that he might pay the pain of sin in that flesh in the which it was committed.  
Therefore they which do spoil jesus Christ of his human nature, do not only much obscure his goodness, but they do us also great wrong in destroying the true object which we have, to have right & full affiance in him. And lest it should apere that I do dissimule any thing of that which might serve for that purpose. I will bring forth all those places which seem to give any colour to their fantasy.  
saint Paul in a certain place, saith, that jesus Christ made himself of no reputation taking the form of a servant, being made like to men, and in appearance of no reputation, taking the form of a servant, being made like to men, and in appearance showed himself a man. Out of this, Martion doth conclude, that his body was a fantasy. The Anabaptistes at this day conclude out of this place that his body was not such as ours is.  
The answer to this is very easy. For saint Paul doth not speak of the substance of Christ's body, but doth only show, that though it so be, that he might show himself in his glorious majesty as God: yet he behaved himself as a simple man in all meekness. He exhorteth the Philyppians to humility. To do this, he bringeth Christ for example: saying that he was in the form that is to say, in the glory of God, and that notwithstanding he made himself of no reputation. He addeth afterward that he showed himself in the form of man, and that he behaved himself as man. What other thing do these word signify, but that under the vail of his flesh in which he appeared little & contemptible, he hid the glory of his divinity, in such wise that theridamas appeared in him but the trail condition which he outwardly showed. Thus as touching the solution of this place, there is no difficulty. But there is an other, the which seemeth to have a little more of appearance It is in the xu Chapter of the first Epistle to the Corinthyans', where saint Paul sayeth, that the first Adam was earthly, made of the earth: the second is heavenly, being come from heaven. Out of this the Anabaptistes after the example of their predecessors the Manichees, do conclude that jesus Christ had an heavenly body, and not form nor created of human seed: that is to say of the substance of his mother the virgin. The solution of this argument, is easy, if we behold. S. Paul's purpose, and do continued and knit one sentence with an other, and not cut of and snatch one word to the depravation of the whole sense.  
saint Paul there going about to prove whence cometh death, and whence cometh resurrection from death. That is to say, the first of Adam, the second of jesus Christ, among other things said, that Adam was made a living soul: jesus Christ a quickening spirit. Now by this he intended not to deny that jesus Christ had a soul like unto ours, but he doth signify that he had a greater thing: that is to say his spirit which is not only living: but hath in himself the virtue to quicken. Then he addeth further, that the first Adam was earthly, for as much as he was of the earth and that jesus Christ is heavenly, being come from heaven.  
¶ There is no doubt but that this place ought to be understand as the other, of the quality of jesus Christ, and not of the substance. I mean of that virtue supernatural and divine, which he hath from heaven as the son of God, and not of the earth as a mortal man.  
And in deed, as we have said, the strength of the argument which saint Paul maketh there, to confirm us in the hope of the resurrection were nothing, if jesus Christ had an other substance of body than we,  
They allege further, that it was conceived of the holy Ghost. But this virtue of the holy Ghost, is not to exclude the substance of his mother. It is true that there was no conjunction of man and woman to beget him after the natural course of other men  
But that is no impediment, to the marvelous operation of the holy Ghost, by which he was form of the substance of his mother, that he might be the very seed of Abraham, and fruit of the womb of David: as the same holy ghost had long time before named him.  
I know their answer to this is, that this inconvenience should follow, that foras much as the whole seed of man, is a cursed and corrupted, so should the Lord jesus descend of corruption But I answer that this miraculoes conception taketh away that difficulty. Fo● the working of the holy Ghost was to that end to sanctify him from the beginning, and in sanctifying to preserve him from all spots of man's filthiness. For this cause S Paul said, that he took the similitude of sinful flesh, to condemn sin in the flesh. For in taking our flesh, he took not the sin, for as much as the virtue of the holy Ghost did separate from the condition oh the other.  
They have also a foolish and fantastical consideration, that they think that it should be a dishonouring to jesus Christ, to make him so low, that he should be of like nature to us: and therefore they think that it appertaineth better to his dignity, to attribute unto him an heavenly body.  
I answer that it is great folly to esteem that the glory of Christ is any thing lessened, or that it doth any thing derogate to his dignity, to say that he humilied, yea made himself of no reputation, for our redemption and salvation.  
There is much more said of him in the xxii psalm, that he is a worm and no man, the opprobry and abjection of the people. Likewise that which Esayas sayeth is much more, that he was esteemed as one of no valour, reckoned as a lipper, counted among the numbered of evil doers. But can a man say more than saint Paul hath said? That is, that he was accursed, and made an execration for us? if this diminyshe his honour, then must we be ashamed to confess that he was crucified for us. For this word crucifying is a more ignominios word, then at this day is the gallows.  
☞ Therefore let us not deceive our selves with these foolish imaginations, thinking to honour jesus Christ after our fantasy, or else to be in fear that we shall dishonour him, in knowledging that he was made little for our sakes, as touching his human natures. Even as without all beginning he was God of one self glory with his father: even so doth he continued still, without any diminution. In that he hath taken upon him our flesh, and in the same was humbled, he hath given a notable testimony of his infinite goodness, and of his incomprehensible love which he hath unto us, So far is it of that this should any thing derogate to his highness, that it is the principal matter that we have, to magnify & praise him for. For a conclusion: if we will truly confess the Lord jesus to be our saviour, let us confess according to the exhortation of saint john, that he is come in the flesh to unit us to God his father, by means of the obedience which he gave unto him in our humanity, as in our persons, He that maketh not this confession is Antichrist: and we ought to abhor him.  

¶ The second Article,  
IT is time that I do come unto the second Article of the which I promised to treat: That is that the anabaptists commonly all do hold opinion, that the souls being departed from the body, do no more live, until the day of the resurrection. Howbeit they do somewhat differ among themselves. For some of them do think that the soul is not a substance, or a creature having an essensiall being: but that it is only the virtue that man hath to breath, to move, and to do other actions of life, whylse he is yet a live. The other do confess that the soul is an essensiall creature, and yet nevertheless do imagine that the souls of them that be dead, do sleep without any sense, or underderstanding, until the day of judgement. Therefore if we shall thoroughly confute the Anabaptistes, we must first show that the souls have an essensial being of their own.  
secondly: that after death, they do felt and know their condition and estate, but before we go any further in this matter: we must note that this word Soul, is diversly taken in the scripture. first: for the life, as where it is fayed in job, I bear my soul in my hands. Also in saint Mathewe is not the soul more than the meat? and in infinite other places.  
Sometime it is taken for the will or the desire, as where it is said in Samuel, that the soul of jonathas was knit to the soul of David. And in the Acts, where it is said the multitude of believers had one heart, & one soul Sometime it is taken for the whole man, as where it is said, that there descended into Egypt with jacob three score and fyf, tene souls. Also where the Prophet pronounceth that the soul which sinneth shall die. Also, for breathing or blowing, as in Samuel, where saul sayeth. I am overcome with angwyshe, though all my Soul be yet in me.  
Likewise, when Eliseus said that the soul of the child did return into his bowels. finally, when it is joined with this word spirit, it signifieth an affection, as when Esaias said: my soul desireth the in the night, and I watch unto the in my spirit. Also saint Paul prayeth God to keep the Thessalonians undefiled in body, and in spirit, and in soul.  
Likewise this word spirit, is diversly taken of which I need not now make long declaration: but only this, that we know that it is often times taken for the soul, as it shall evidently appear in those places, which hereafter shall be alleged.  
This being noted let us see whether the soul of man have an essensuall being of her own, which is given to her of God. And let us begin at the creation of man, which will help much to this martyr, Touching Beasts and other living creatures, God doth command them to be made simply. When he cometh to the making of man, be entereth into consultation, saying. Let us make man to our Image and likeness. Now where shall we find this Image of God, except there be a spiritual essence in man, in which it is imprinted.  
For the body is not that thing, wherein the Image of God is resident. It is true, that Moses by and by addeth, that man was made a living soul, which thing he doth say also of Beasts. But to declare a special excellency, he saith. That God hath inspired the virtue of life in the body which he made of the earth. Therefore though the soul of man have certain qualities common with those of beasts: yet for as much as she beareth the Image & likeness of God, she is of condition different from the other, And for as much also as she hath her beginning apart, she is of an other pre-eminence, and this is it that Solomon meaneth, where he sayeth, that in death, the body returneth unto the earth, whence it was taken and the soul returneth to God, which gave it. And therefore it is said in the book of Sapience. That man is immortal, in that he is created to the Image of God. It is no authentic book of the scripture, but yet is there no inconvenience, that we use the testimony thereof, as we may do of an ancient doctor, how be it, this only reason ought to suffice us, that the same image of God which was set in man, can not be but in a spirit immortal, if we mark well what it doth contain after saint Paul's exposition: that is, that we do resemble God in righteousness and true holiness. This much is said touching the creation.  
☞ Now are there many places in holy scripture, which are much more evident as where saint Peter sayeth, that the reward of our faith, is the salvation of our souls. Also where he sayeth that the faithful do purify their souls. Again that the desires of the flesh do fight against the soul. Also, where he calleth Christ the Bishop of our souls. For these sentences can not consist, except there be souls which be saved, and which be assaulted by evil concupiscences, & which be purified from their spots, and governed by jesus Christ their bishop. According to this, it is said in the history of job, that men do dwell in earthen horses, which manner of speaking. S. Peter useth, where he sayeth, that he will admonish the faithful, as long as he shall dwell in his earthly tabernacle. If it were not that the principal part of man did dwell in the body, as in a tabernacle, this should be spoken without reason.  
The Apostle also, in his Epistle to the hebrews, declareth, as much, or more expressly the same thing, where he sayeth, that our fathers which begat us in this world, are fathers of our flesh: but God only is father of our spirits. I pray you, how shall we understand these words, if the soul be not an essensiall thing? and a little after, speaking of the citezyns of heaven, he sayeth, that they be the Angels, and spirits of just men. Would we have a more clear proste then this? Also I see not how we shall expound the exhortation which. S. Paul maketh unto us, that we should purge us, from all filthiness of the flesh and the spirit, except we take this word spirit for an essential soul. For as the body is a subject, which receiveth pollution, so must it needs be, that the soul on her behalf, be a creature which may be polluted, & sanctified.  
☞ There is a like reason, in that where he saith in an other place, that the spirit of god beareth witness to our spirits, that we be the children of God. Howbeit, if we did hold that principle, which ought to be certain, amongst us christian men, we should not need to enter into disputation of this matter: that is to say, whether the soul be an essensiall substance, or no: saying that this was the error of the Saducees, which expressly is reproved in the scripture. For in the xxiii of the Acts it is said, that saint Paul, going about to excuse himself, doth protest that he was persecuted because he did not approve the sect of the Saducees. And saint Luke declaring what this sect was, sayeth that the Saducees do not believe the resurrection, nor that there be any Angels, or any spirits, or souls. What will we have more than this? S Paul confesseth, that he is a Pharisee in his Articles. Now is it plain that the Phariseis do confess, as sayeth saint Luke, that the souls be very essensiall creatures.  
☞ Therefore let the Anabaptistes, take the quarrel of the Saducees, their predecessors, and defend it against saint Paul. And when they have won their cause against him, then shall we see what we can say unto them. In the mean while, we, following the whole doctrine of God, will hold for certain, that man is composed and conlifteth of two parts, that is to say, of body and soul  
It is now time to come unto the ii point: that is, what is the estate of the souls, after the separation from their bodies. The Anabaptistes do think that they be a sleep, like dead We say they have life and feeling: and that it so is, we have the testimony of jesus Christ, where he exhorteth his disciples, not to fear them which do kill the body, and have no power to kill the soul, but to fear him which after he hath killed the body, can cast the soul into hell fire, if the soul were nothing, or that she were as killed, when she is separate from the body, than were it not true, that tyrants and persecutors have no power over her.  
Thus hath God showed great mercy unto us, in that he hath not made our souls subject unto these hangmen, which would do worse and more cruelly than all the persecutors of the world: which is, would murder our souls with our bodies. But let us hear their proper cavelation.  
It is true say they, that the Soul dieth for the time, but she doth not utterly perish, for as much as she shall rise again.  
☞ I ask them, what doth the body? For if the soul doth not die, alonely because of the hope, which she hath because of the resurrection, the same reason may be made for the body, that he doth not perish neither.  
Now the Lord jesus doth notably decern between the one and the other, saying that the body is stain, and not the soul. In this manner, spoke jesus Christ, when he said unto the jews: destroy this temple, and I will reedifye it in three days. saint john added, that he spoke of the temple of his body: thus he reserved the soul a part, signifying that he could not be destroyed: and in deed when he died, he commended her unto God his father.  
And saint Stephan after his ensample. Lord jesus (said he) receive my spirit. This ought we therefore to think, that God is protector of our souls, to preserve them from the tyranny of men, that when we should die, every one of us should commend his soul unto him.  
Likewise when saint Peter sayeth, that the Lord jesus came in his spirit, to the spirits that were in prison, he doth clearly testify by his words, that the Souls have sense and understanding ofter death. For otherwise they should not perceive the preaching of Christ, which as he sayeth, did preach unto them. I confess that this place hath been taken for a dark place, and that it hath been diversly expounded: but yet w●ll I allege nothing for my purpose, which is not certain. The Apostle therefore having before spoken how Christ was humilied, and having also showed how that all faithful men must be made like unto▪ him, for consolation, he addeth that jesus Christ was not overcome by death, but that he overcame death. After this, to certify us that this virtue of his resurrection, doth pertain unto us, he sayeth, that not only the living have felt it, but also the dead: and not only the faithful, but also the unbelieving, and rebels. It is true, that when the matter requireth: that we must distinguyshe we see that he speaketh but of the second kind: but that hindereth not, but that he speaketh fy●ste, of all in general. Touching that he putteth, as well the souls of the good, as of the evil, in prison, that doth he to signify the vehement desire, which the faithful had for the coming of jesus Christ, which held them as it were in anguish.  
¶ Therefore the sense is this, the virtue of Christ's redemption, hath appeared unto the souls of them that be dead, as well to the believing, as unto the unbelieving, But when he must speak in special, he leaveth the first.  
☞ notwithstanding to the end that we do not dispute touching the sense, when there is no nead concerning the present matter, only I ask this question of these good people, whether the spirits, of whom the Apostle doth speak be living souls or no? Moreover he addeth an other sentence, which to yet more clear, that is, that the gospel was preached unto the dead, that they should be condemned in the flesh, as touching to men: but should live to God in the spirit. We see that he doth subject the body only unto death, reserving the soul alive.  
☞ The like was showed before by Solomon: where, in discovering man's death, he sayeth, He doth separate the fault far from the body, until the earth do return to hy● earth whence it was taken, and that the soul go to God, which gave her. If they gloze, and say that this word spirit, doth signify but life, there is not so little a child, which serth not, that, that is a corrupting of the text.  
If there were none other testimony but this sentence of Moses, where he sayeth, that God is the God of Abraham, Isaac, and jacob, about three hundred years after their death, it should be sufficient to such as would not be contentious.  
But if there be any opiniatoure which will again say it, then will the exposition which our Saviour jesus Christ, maketh upon these words, take away all doubts. That is, that his father is not the God of the dead, but of the living.  
¶ I know their answer is, that the dead be called living, because of the hope of the resurrection. But that is nothing. For saying that the patriarchs were dead, at that time when Moses spoke, it followeth that they lived in a better life.  
And therefore saint Luke addeth that they do all live unto God, signifying that the Lord doth maintain his in life, by his grace and virtue.  
Unto which agreeth this saying of the Apostle. If so be that we live, let us live to the lord if we die, let us die to the Lord. And whether we live, or die, we be the Lords, and jesus Christ is dead and risen again, that he might have rulle over the living and the dead. For this is sure, that jesus Christ, told have no dominion over us, if we were not, therefore if his impair be extended unto the dead, it most needs be that the faithful after death have an essential being.  
☞ And in deed, the vision which Saint john rehereseth in the Apocalypse, cannot other wise be true. Which is that he saw the souls of the Martyrs, under the heavenly ●●iter, crying with a loud voice, Lord how long dost thou differ, to avenge our blood? And that God commanded to give them white garments, and commanded them to have patience for a little while, until the number of their fellows were fulfilled.  
There is no doubt but that these white garments, do signify beginning of glory which God doth give unto the martyrs, while thy tarry for the day of judgement. For that is no new thing in the scripture, as when Daniel said, that he saw the Lord clothed in a long white rob. And jesus Christ was so in his transfiguration in the mount of Tabor. The angel also, which appeared to the women by the sepulchre, was clothed in a white rob. So were the angels which appeared to the disciples, after the ascension of the Lord jesus as much is said of the angel which appeared unto the Cornelius the Cneturien. Final lie, in the parable of the prodigal son: it is said that when he was returned, his father commanded to bring him his best rob, in sign of joy and fasting. We see therefore, how much this doth repugn against the error of the Anabaptistes, which in the place of white robes, would give pillows to the souls to make them sleep.  
Moreover; in that it is said, that the soul's cry, asking vengeance of God, it is declared that they sleep not. For this cry, cannot be expounded as the cry of Abelles' blood: because the desire which the holy souls have, is there expressed. This is sufficiently comfirmed unto us, by the history of Lazarus, where it is said that his soul was borne by the angels of God, in to the bosom of Abraham. And the soul of the rich man went in to hell.  
They think that they have a fair solution and well coloured, when they do answer that it is a parable, that is to say, an example and not a story  
But I axe them, where they have seen it in holy scripture, that in a simple parable or similitude the proper name of a man hath been expressed, as it is here.  
And even thus have all the doctors of the church understand that a place, as reason would. But be it that I do grant unto them, that it is ●●parable, yet must it needs be that it be taken of the verity. Our Lord saith, that the soul of Lazarus, was borne by his angels, in to the bosom of Abraham, and that there, it received joy & consolation.  
☞ On the otherside, he sayeth that the soul of the rich infidle, did suffer marvelous torments in hell. He sayeth that there is a great distance between the one and the other. If the souls have no feeling after death, of good nor evil, what should this narration of the Lord be, but a fable, and as a tale of the book of Mellusine?  
Therefore this tergiversation of the Anabaptistes is a blasphemy, which dishonoureth the Lord jesus, as though he had told us a vain tale to no purpose. Besides this it is a foolish imagination repugnant to human sense, as little children may perceive.  
☞ And this is the promise which was made unto the poor thief when he axed mercy on the cross. For the Lord jesus answered him.  
This day shalt thou be with me in paradise. By this word paradise, we need not to imagen that he would specify a certain place: but only the joy and felicity which they have that live with him. This is plain that jesus Christ doth not send this poor sinner to the day of resurrection: but doth assign him the self same day, to live eternally in his company.  
The Anabaptistes to trifel out this place do allege that which is said in another place, that a thousand years are as one day before the Lord. Which thing we grant unto them, but this must we consider, that when God speaketh unto men, he frameth his speech, according unto their capiacitye. In such wise, that you shall never find in the scripture, that God hath at any time said: I will this day do this, meaning that he will do it a thousand years after.  
In such manner when jonas showed the ninivites, that after forty days their City should perish, it had been great folly for them, to have understanded forty thousand years.  
Likewise when the Lord said, that he would rise again the third day, we know he speak after the common manner of men. But I will seize from this matter, for as much as all men do see how much the Anabaptistes have been beguiled in using of such evasions. They have yet another cavillation.  
To day doth signify the time of the new testament. And to prove this, they abuse this sentence, which is in the Ep●stell to the hebrews, that jesus Christ which was yester day, is to day, and shallbe for ever.  
But they see not, that if we should so expound the word this day, the word yester day should signify the time of the old Testament, and so should it follow that the Lord jesus did begin to be, which were a great absurdity, for as much as we know that he is our eternal God, and also touching his humanity, he is called the Lamb sacrificed from the beginning of the world.  
Moreover after their saying, we might conclude that they, whole sins jesus Christ hath forgiven, aught to enter into heaven before the day of the resurrection. For the Apostle speaketh of three times, of the which the one, as I think, signifieth the day of the old testament, and the other signifieth the time which shall be from the renewing of the world. Therefore it resteth, that this word to day, must signify the time in which we be, which is between the death of jesus Christ & his last coming. And that they may the better know their beastliness. If jesus Christ had promised heaven unto the these for the day of judgement, he ought to have said in the world to come, and not this day. For that is the scriptures manner of speaking. Who thinketh them not overcome by this clear reason? Yet is their impudence such, that they bring yet an other replycation, which is: that heaven is promised unto the thief, in like sort as death was pronounced to Adam and Eva, in what day so ever they should eat of the fruit which was forbidden them. Now is it certain that they died not the same day, but long time after. I answer that in the same instance that Adam traunsgressed the commandment of God, he died as touching the soul. For as much as he was alienate which was his very life, and was made subject to bodily death. And thus, though we should receive their gloze: yet spite of their teeth, shall we have won this much of them, that in the self same day, the thief was delivered from the misery, in which Adam was fallen by his offence. In summ●, we conclude, that even as death began to reign in Adam, from the day of his traunsgression: even so the thief, the same day in which the promise was made unto him: began to be restored into the beatitude of heaven.  
We see that S Paul lived in this hope, when he said, that he desired to be loosed to live with Christ. first he useth an apt speech, in saying that the faithful man thorough death is delivered from the bands of his body, as in an other place he doth more clearly express it. Further he addeth, that his desire is to be with the Lord Christ, when his soul shall be separated from the body.  
And in deed, if it be not this, these words which he speaketh in an other place can not be true that there is neither life nor death which can separate us from the ●oue which God hath unto us. For if we perish by death, or that our soul lose her life, how can the love of God consist towards us? but this is more plainly deduced in an other place where he sayeth. We know that if our earthly house of the tabernacle of our body were destroyed, we have a building in heaven by God, which is not made with hands. Therefore being in this tabernacle, we morn as being grieved, not that we desire to be unclothed: but clothed again, that our mortality might be swallowed up of life. notwithstanding we be always of good courage, knowing that whylse we be in our bodies, we be as strangers from God, because we walk by faith and not by sight,  
¶ But we have this confidence, and desire to be separate from the body, and to be present with God, because there is made mention there, of the day of judgement. The Anabaptistes do their endeavour to wrap up all there, that they might draw all the words of the Apostle unto that day. But they can not do so much, but that the truth will be yet more stronger, to maintain itself against their false accusations.  
For the Apostle doth say expressly, that the faithful man departing from his body goeth to God, from whom he was absent in this world. After that he addeth, that as well absent, as present, we do our endeavour to please God, because we mu●●e all come before his judgement seat. That man is very obstinate, and more than hardened, against all reason, which will not consent unto these words. Now is it so, that the Anabaptistes, in place where saint Paul sayeth, that by death we approach to God, do make us believe that we retule and be further of then in this present life.  
☞ That so it is, it is written that he which believeth in the son of God, shall not come into condemnation: but is already gone from death unto life. If life everlasting be already be gone in us, what absurdity is it to say, that in death there is interruption If we be already entered into the kingdom of God, for what cause should we be made go out again by death, or at the lest, made go backward as the sea Crabs?  
The kingdom of God is in you, sayeth the Lord jesus, what meaneth this, but that we have already the rote of life, which can not be extinguished? And that is it which in an other place he sayeth. This is the will of my father, that whosoever doth believe in the son, shall not perish: but hath everlasting life, and I will raise him up the last day.  
☞ Also, who so ever eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him up at the last day. Note this that he doth promise unto us ii things, everlasting life and resurrection  
The Anabaptistes do take the one of these members, & leave the other: as if they might be divided.  
He speaketh yet more plainly in an other place, saying. I am the resurrection & life, he that believeth in me though he were dead, he shall live: and who so ever liveth and believeth in me, he shall never die.  
Also, who so ever keepeth my word, shall never see death I pray you, is it possible to speak more plainly than this. And should a christian man desire more stronger testimonies to settle his conscience with? Peradventure some man will object, that this is not true but only of faithful men. I grant that, and for my part, it sufficeth me to instruct the children of God, what shall be their condition after death. How be it hereafter will I speak of the reprobate.  
But here we see what jesus Christ doth promise unto us, if we be his. That in the middle of death, our spiritual life shall not be interrupted. But that more is, saint Paul declareth that it is even then, that it beginneth to be in his most strength. As our outward man, sayeth he, is corrupted, so is the inward man renewed from day to day. By these words he declareth, that as this present life doth decline and become corruptible, so the life of the soul increaseth and is fortified more and more. Therefore it is contrary to this sentence, to esteem that the soul is quenched when the corporal life taketh end.  
I will yet deduce this argument further. We must daily increase and profit in the Lord, advancing our souls always to approach unto him, as if we stepped this day one pace, and to morrow an other. Or as if we did ascend by steps.  
Now is it said for this present time, that we do walk in the brightness of his face. Also, that his spirit doth bear us record, that we be his children. If it so be, that in death, we do lose this brightness, and confidence which the holy Ghost giveth unto us, how shall we then advance our selves? Likewise saint Paul sayeth, that thought we have our conversation in this world, yet is our habitation in heaven,  
Let us see if death may drive us out of the kingdom of God, wherein we had our abiding before, thorough hope It is true that this mortal body is to us as a prison, to thrust down our soul so low, as captive to earthly things.  
☞ Therefore is it meet that when she is gone forth of such a servitude into liberty, that she be more disposed to contemplate God more familiarly. And when she is lightened of such a burden, that she be more cheerful to lift her self up unto God. It is therefore to great a beastelynes to lay them down soft, as do the Anabaptistes, to make them sleep unto the day of the resurrection. Howbeit their error is yet better convinced, by that the scripture doth declare touching our regeneration.  
For when it pleaseth God to call us into the participation of his grace: he saith that he maketh us new creatures. How is that? In that by the virtue of his word and of his spirit, he mortifyeth the corruption of our nature, making us to be borne again to live in his kingdom. Let us now heart what is the operation of the one and the other in us. Saint Paul going about to comfort us sayeth, that though the body he dead because of sin, yet the spirit of the Lord jesus dwelling in us is life, because of reghtuousnes, I know that this life is never perfect, whylse we are in this world, but seeing that the spirit of God, is a spark of life, which is given unto us to quicken us more and more till we come unto perfection: it followeth that our life can never be quenched.  
☞ As touching the word, saint Peter speaketh yet more clearly, saying that it is a seed of immortality, yea an incorruptible seed, which God hath put into us, to exempt us from that condition wherein we be by nature, which is as Esaias sayeth, that all flesh is hay, and all the glory of man is as the flower of the grass, because that when the spirit of God doth blow on man, he is by and by withered and dried, and falleth wholly down.  
Now, after that the Prophet had thus spoken of us, he added by and by, the contrary, that the word of God abideth for ever. saint Peter doth allege this place, and showeth that this eternity of the word of God is showed in us, because that by the same we are borne again, having it in our souls for an incorruptible seed the which never rolleth nor withereth. What is it that may be replied against this, which shall not be things apparent, and already resolved, for we being regenerate by the grace of God, are brought into his kingdom, to live in cleaving to him without end.  
To resolve this matter, there is nothing more meet not more certain, then to consider what conjunction & unity we have with our saviour jesus. first we know that in Baptism we be entexed into his body, to be verily his members, and to feel in us such an effect of his virtue, as the branches of a tree do of their rote. For we are so united unto him, that we are made one self substance. And we need not allege any other probation then that which he hath spoken with his own mouth.  
As I live sayeth he, so shall you live. Now we know that the life of jesus Christ is not temporal, nor yet by interposition of time. Therefore if we live as he liveth, it followeth that it must be without end. For it was necessary that he should die with us. And this is it that he spoke before: He that eateth my flesh, & drinketh my blood, he dwelleth in me, & I in him. If jesus Christ dwell in us, it followeth that forthwith life dwelleth in us: according to the which he spoke before, as the father hath life in himself: so hath he given unto his son, to have life in himself. It is easy to see that the Anabaptistes never tasted how we be joined to our Lord jesus.  
For the one principle is suffitiente to overthrow their false & pernicious opinion, touching this fantastical sleep which they do attribute unto the souls.  
For we see the deduction which. s. Paul hath made to the contrary, where he sayeth, that we be already citizyns of heaven, being set in heavenly places with the Lord jesus. Therefore let us hold us fast by that which saint Paul hath said, that we be dead touching the world, and that our life is hid with Christ in God.  
Now, by this he signifieth that which in an other place he sayeth. I live no more, but Christ liveth in me Let us hold I say, this resolution, that we having one inseparable conjunction with our Lord jesus Christ, be partakers of the life which is permanent in him. And let us have in remembrance, that he being raised up, dieth no more, and that death hath no more power over him, not only touching his person: but also touching his members.  
¶ It is true, that there is this difference, that in him death is wholly vanquished, in us only in part. notwithstanding so much is she vanquished in us, that she can never exercise her power. And thus while we abide the accomplishment of our redemption, let us not doubt but that the same beginning which is in our souls shall continue ever.  
Hitherto have we proved by sufficient testimonies, how the souls being separated from the bodies, do notwithstanding live in God, and have reproved the error of the Anabaptistes, which would make us believe, that they do sleep, being dead without any feeling.  
Now to satisfy the request of all men, as much as in us is: there resteth that we do briefly show what we ought to think touching the estate and condition where they be. And first I protest, that I will speak thereof more soberly than many would. For I know what curiosity there is in many which would that a man should describe it unto them unto the uttermost, even unto the chambers and cabyns where the souls be, abiding the day of judgement.  
They which would be fed with such fables, shall be deceived, if they seek them at me. For I had liefer keep myself to the simplicity of the scripture, to show that which is expedient to know, then to wander abroad in the air, to appear subtile. Now the Lord forcing that it was not needful for us to have a more ample understanding of this matter, was content to teach us simply, that when our souls be departed from their bodies, they do notwithstanding live in him, abiding the accomplishment of their beatitude and glory, in the day of the judgement, as shall be hereafter showed. Let us abide therefore by this, and whatsoever declaration we shall make, let us not pass this measure as touching this sentence.  
But to proceed more plainly, let us begin at the distinction, which is between the souls of the faithful, and the souls of the reproved. When the Apostle said in the epistle unto the hebrews, that unto them which had cast of jesus Christ, & had willingly turned from him, after they had known the truth, there remaineth nothing but a looking for of terrible judgement, it is manifest that he speaketh not only for this present life, but had a greater respect unto the life to come. For the wicked do not always in this world, conceive the judgement of God, to be astonished, and to have horror, but when death cometh, they can not escape but they shallbe holden fast with this fear and astonishment, knowing the vengeance which is ordained for them.  
And this is also testified by saint Peter and S Jude, where they say, that God hath not spared his own Angels, which fell from their original: but hath cast them into dark prisons, keeping them shut up, to preserve them unto the great day. In declaring unto us the condition of the devils, they show unto us likewise, what is the condition of the wicked. For it is one self reason. Thus we see that the soul of an infidel, being departed from the body, is as a malefactor which hath already received the sentence of condemnation, and obydeth the hour that he should be led forth to the gallows to be put in execution  
It is true, that also during this present life, the wicked are sometime tormented with many remorses of their conscience, and the judgement of God doth persecute them: but for as much as they do make them selves drunk with vain cogitations, as though they might flee and escape it, they are not altogether Goddess prisoners: but are as vagabonds fleeing the presence of the judge.  
After death it is not so. For God holdeth them as in chains, in such wise that they see well what punishment is prepared for them out of which there is no way to escape. Therefore they be in extreme angwyshe, abiding the execution of their judgement. It is not in us to determine the place where they be, and we need not to care for it.  
☞ And on the other side, we may not imagine, that the Souls be like unto the bodies that must have a certain space, for a place. Let it suffice us to know that they be in hell, as it is said of the wicked rich man: that is to say, in torment, and as it were in fire because they feel them selves cast out from God, and do abide yet a further revelation of his great wrath.  
☞ By this it is easy to conclude what is the estate of the faithful souls. Whylse we be in this world, it is true that our consciences have joy and rest in God: but because they are continually agitate with dyversse temptatyons, this rest is unquiet with many cares.  
☞ More over because our health consisteth in hope, it is hid to us, in such wi●e that we do not walk in vision, as sayeth saint Paul: but after death, because all our fight is ended, and that our enemies can assault us no more. we are as in a place of greater surety.  
Moreover we do no more keep then, as we do now. that is to say, above & against hope: but we do abide the felicity, which we do feel & see in part. It is certain, that after this manner the soul of Lazarus received joy and consolation, and that in the middle of the miseries of this world he was all his life long comforted in God. But the Lord doth specify a certain joy which the faithful soul hath after death, in saying herself delivered from all fragility▪ from diffidence from all evil concupiscences, and from all dangers of temtations, which do daily happen unto us. Also, in having more clear and certain knowledge of her beatitude and immortal glory. So when we would with one word express the condition of the faithful souls after death: we may say that they be at rest, not that they be in perfect beatitude or glory: but because they be countented with the joy and consolation which God giveth to them, whilst they do abide the day of the last redemption.  
☞ If any man will that this thing be declared unto him by similitude, the time in which we dwell in this mortal body, is like unto the time of war, when we be unclothed of our flesh, the battle seaceth and taketh end, and we have the victory. But the day of triumph shallbe when jesus Christ shall apere in his majesty, that we may reign eternally with him. But because such similitudes are only to make the thing plain, and be not of authority: we will take one out of the scripture, which shall not only serve to teach, but also to prove our doctrine true. We know how saint paul doth allegorically treat the issue of the people of Israel out of Egypte, and their passing thorough the read sea. Following this, let us understand that in baptism our pharaoh is plunged in the sea: that is to say, our old man is mortified, and we are buried with Christ, by that means made free from the bondage of sin. But from thence we go in to the desert, in which we have our conversation during this mortal life, For we are poor and indigente, but for that the Lord giveth unto us dayelye his graces, as he did cause manna to reign from heaven unto the people of Israel, when death cometh we do enter in to the land of promission which thing is not done without great difficulty. For it is then that we most suffer, the greatest and perilous assaults. Now after that the children of Israel were entered into the land of promission, it was a great while after er Jerusalem were builded, and that the Kingdom of the house of david was ordained: after this manner the faithful souls, have immediately after death a certain rejoicing, of the heritage which is promised unto them: but because the glory of jesus Christ their king, doth not yet apere, and that the heavenly city of God is not yet established in her estate, they abide unto the day in which the same shallbe. ☞ All these things are evident in holy scripture, unto all such as will not be rebels unto God, and this doctrine hath not only good approbation of the scripture, but also of the ancient doctors: amongst whom Tertulian faith, aswell the reward of the good, as the punishment of the evil, be in suspense unto the resurrection. Nevertheless in divers places he affirmeth, that the souls of the faithful do there whiles, live in God. And therefore in another place he sayeth. Wherefore shall we not take the bofome of Abraham, for a receptacle of souls, for a time, the which doth represent unto us that there is a double reward, the one immediately after death, and the other at the day of the last judgement? And Ireneus sayeth. saying that the Lord jesus is entered into the shadow of death, where the souls of the dead were, and afterward rose again corporally, & ascended into heaven: it is very true that the souls of his disciples, for whom he did this thing, shall go after death into an invisible place which is by God ordained for them, and shall abide there, waiting in patience, the day of the resurrection.  
Then shall they be joined to their bodies, to come before the face of the Lord. For no Disciple is above his Master. Sayncte chrysostom understood what goodness and privilege this is to us, that Abraham and Sayncte Paul be set down abiding the perfection of the church, that they may receive there reward.  
For the father showed unto them that he would not give them there reward, until we be come thither to, as a father of an howshoulde, would say at any time unto his children coming from their labour, that they should abide from eating until their other brethren were come.  
Thou art not contented that thou haste not already received thy reward, what shall Abel than do, which hath won this price long time before thee, and hath not yet his crown? What shall Noah and the other patriarchs do, for they have tarried for us unto this day, and shall yet abide the other that shall come after?  
They went before us in the battle, but they shall not be crowned before us. For there is one day appointed, wherein all the children of God shall be crowned together. Sayncte Augustyne writeth that the souls of the saints be in secret receptacles, until they shall receive the crown of glory in the day of judgement.  
And contrariwise the souls of the wicked, in abiding there punishment. And in an epistle which he wrote to saint Hierom.  
The soul, sayeth he, after bodily death shall have rest, and than after that shall take again her body, that she may have glory. S Barnard: the swetne● which the souls of the saints have at this present is great, but it is not yet perfect: for it shallbe made perfect, when they shall fit on seats as judges: when they have put of their bodies, they be forth with brought into rest: but not into the glory of the kingdom, And in his sermon following, he prosecuteth still the same argument, saying that there be three estates of the soul. The first in the body as in a tabernacle The second after death, as in the porch of the temple. The third in heaven with his glorified body. Who that would know more, Let him read the second and third sermon upon Alhallon day.  
briefly, this is the perpetual doctrine, which hath always continued in Christ's church, without any contradiction, that as we live in God thorough faith, whylse we are in this mortal life. Even so after death we have joy and consolation in knowing more clearly, and saying, as it were, at the eye, the heavenly beatitude, which he hath promised unto us: the which we do contemplate here, as it were in a glass, & by a dark understanding.  
This blind opinion of the Anabaptistes' touching she sleeping of souls, was never herd of, but by a sort of heretics called Arabiques, & by John pope of Rome, which was not passed an hundred & thirti years agone. But because it is a thing so contrary both to man's sense, and unto our christian faith, thus to cast the souls into a slumber, in the time when they are more near to God, to have more perfit understanding of his goodness: all christendom hath had this fantasy in horror, Therefore all they which will yield themselves conformable unto God & his word, do abide in that which I have already showed by the scriptures, and do meditate this goodly promise, that the just shall blossom as the Date tree, and shall be multiplied as the Cedar of Libanus, that they which are planted in the house of the Lord, shall blossom and bring forth their fruit, that they shall be fat and strong in their age.  
Therefore saying that we know that our age is renewed in us, thorough the grace of god by miraculous strength, let us not fear when we see whole nature fail. But rather let us sing with David. My soul, bless thou the Lord, which filleth thy mouth with good things, and maketh the young again like the Egle. And to this, we have the prayer which the Lord jesus made to his father for the same purpose, saying. Father I desire that those which thou haste given me, may be with me to see my glory.  
Now, as we have sufficiently proved the true doctrine, touching the immortality of the souls, so on the other side is it necessary to answer to those places, which the Anabaptistes do bring forth to ground their errors on.  
first they allege that the description which the scripture maketh of man's soul, agreeth with the same of Beasts, as where it is said, that God hath created the great whales, and every living soul. Also that the beasts entered by couples into the Ark, all that had spirit of life. And to confirm this, they help themselves with that which saint Paul sayeth, that in this life man is corruptible, mortal, and animal: But he shall rise again incorruptible, immortal, and spiritual, as it is written, that the first man was made in a living soul. I grant that this title of living soul, is oftentimes attribute to beasts, because they also do live in their kind. But there is great diversity between them and men. For in man, the soul by which he knoweth, judgeth, and hath discretion, is called living. The Soul of beasts hath none other faculty, but to give moving unto their bodies.  
Therefore it is no marvel, if the soul of man which hath reason, understanding, will, and other powers distinct from the body, do subsist being separate from the body, where as the souls of beasts do perish, for as much as they have only but corporal sense.  
☞ For this cause saint Paul allegeth the testimony of Aratus an Heathen Poet, which saith that we are the lineage of God, to declare the excellency of our souls. Touching that saint Paul putteth difference between a living soul, and a living spirit: is not done, to declare that the soul which we now have, doth perish, but only to declare, how much more power there shall be after the resurrection, that is fowete, that we shall be like unto the Angels of God, living without meat, and drink, not being subject to any mutation or fragility. ☞ They do yet further allege the v●sion of Ezechyell, where the Prophet, writing of the resurrection, doth say, that God calleth the spirit from the four winds to inspire life into the dead bones.  
But the solution is easy: that Ezechyell after the manner accustomed of the Prophets, useth an exterioure figure to signify the foul of man, as in his first vision, speaking of the spirit of God, he calleth him also wind. Who so would upon that reason, that the spirit of God were not an essence, were far wide.  
Therefore it is great folly of these mad men, that they do not observe this manner of speech, which is so common thorough out all the whole scripture.  
☞ Their third Argument is, that though the soul were created immortal: yet thorough sin she hath last her immortality, as saint Paul doth say, that the reward of sin is death.  
But first I ask whether the devil have not received the same reward? And yet is he not so dead, but that he always watcheth and busily seeketh whom he may devour. Secondly I ask, whether this death take end or no?  
For if it have no enden, will they, nyl they, they must needs grant me, that the souls thorough death, do not cease to feel the eternal fire, and the worms that gnaweth them. It appeareth therefore, that the soul doth not so die, but that she hath feeling of her evil.  
Touching the body it is said, that it shall return to the earth, whence it is come, there to rote. But the death of the Soul, is to be put from God, and to be confounded with the feeling of his ire, as the Apostle declareth saying. Awake thou that sleapest, rise from death, and Christ shall illumine the. It is evident that he speaketh not to the insensible body: but unto those which being buried in sin, do bear Death and Hell with them. Moreover we have already showed, that, that thing which we have lost in Adam, is restored in jesus Christ. For that thing which was showed before by the prophets, that he should destroy death for ever and that he should swallow it up: the Apostles have declared that it is fulfilled. He hath destroyed death saith saint Paul, and hath given life thorough the Gospel.  
Again if death have reigned thorough one man's fault, they which have received abundance of grace shall reign in life thorough jesus Christ. This one sentence is sufficient to stop their mouths. For seeing that the death which is come thorough Adam is abolished by Christ, the whole question lieth in the comparison which saint Paul maketh there. Which is, that the virtue of jesus Christ is of greater strength to restore, than was adam's to destroy. Which thing in that place he doth well declare And following that which he spoke, he addeth further after, that there is no damnation to them which are in Christ jesus, which walk not after the flesh. And in deed if death should have dominion over the Souls of the faithful, the grace of God should not have his reign, which importeth life, as he saith: but rather the law of god should exercise her power over them, which is contrary to the whole doctrine of the scripture.  
¶ They do also abuse themselves with this that oftentimes this word sleep, is token for death: as where it is said of saint Stephan, that he fell a sleep in the Lord.  
Again, Lazarus our friend sleepeth. Again sorrow you not for them that sleep. And in deed this manner of speech, is more frequent in the Histories of the Bible, than any other. I answer, that this sleep appertaineth nothing unto the Soul, but ought wholly to be understanded of the body. For there are two speeches, which do understand in one self sense, to sleep with his fathers, and to be with his fathers.  
Now when it is said that a man is put unto his fathers, it is plain that it is meant of his Sepulchre I would have no man believe this, except I can prove my saying by good witness of the scriptures. When job said: Behold, I sleep in dust, he meant not that his soul should sleep ther. So when he saith in an other place, that all men shall sleep in the dust together, and that the worms shall cover them: it may not be understand out of the bodies. A like meaning is in these words of David, where he sayeth, that he was like unto the dead sleapinge in then Sepulchres. And Esayas speaking to Nabuchodonosor sayeth. All other kings have slept in their glory, and were put into their places: but thou art cast out of thy Sepulchre.  
☞ Therefore in a some, we see that this word sleep, is by similitude applied unto the bodies, which are without moving when the souls are separate from them. And this is a manner of speaking, which the Painyms always used. And thereout cometh also, that we call the place of burial, a Cimyterie, which doth signify a place of sleeping, not that our elders, did think, that the souls were there a sleep, but because the bodies be there laid to rest in their Sepulchres, as in beds. A like understanding must we have, of a certain place in job, where with they myghtilye defend themselves, where he sayeth, that after man is once fallen a sleep, that he shall not walk, nor rise up till the Heaven be changed.  
☞ They do likewise make themselves a buckler, with a sentence of Solomon, which maketh more against them, than any other in all holy scripture. And in deed I would not now bring it forth to serve my purpose, were it not that they do so impudently use it as though it made for them. The words be these.  
☞ I have said in my heart of the sons of men, that God hath showed them like unto beasts. Therefore the death of man is such, as the death of a beast, and there condition is like. The one doth breath like as doth the other, and they do die after one manner, and man hath nothing more than have the beasts. Both are subject unto vanity, and do return into one place. They come from the earth, and shall to the earth return. Who knoweth whether the spirit of men doth ascend, and the spirit of beasts doth descend?  
To this I answer, as I have before said that Solomon could not speak more expressly for us. For going about to reprove the vanity of man's sense, he saith that man by his natural reason, and by that which he seeth can not comprehend wherein he doth differ from beasts. And chiefly what excellency he hath above them after death. For the immortality of Souls is a thing which doth surmount his capacity.  
Therefore seeing that man is reproved as vain, because he knoweth not that his spirit doth ascend, that is to say, is immortal, where as the spirits of beasts doth go into corruption and perish: we must needs conclude that the true wisdom is to comprehend the immortality of the Souls.  
This text is like that which he addeth anon after, that a man knoweth not whither he be beloved, or hated of God, but that this thing is secret and hid, because all things come indifferently to good and evil. Now seeing all things are uncertain, I are whether the faithful man, when he is in adversity and tribulation, shall think that God doth hate him? It is very true, that he doth not hate him. For this promise is made unto him, that it is for his health, that he might comfort himself and rejoice, being sure that tribulation is rather a sign of God's fatherly love, then of his hatred But Solomon speaketh of the opinion which we might have after man's understanding. Therefore are all men vanity. We must therefore have recourse to God and to his word. For a little after he showeth what cometh unto them that be in this fantasy that is, that their hearts are filled with ungodliness and contempt of God: because they have this proverb. That a quick dog is better than a dead Lyon. Now he himself in the end of his book doth show what we ought to think touching this matter That is, that the body doth return unto the earth whence it came: and the spirit doth go to God which gave it.  
They do principally ground themselves upon that the scripture sayeth, that we shall receive in the last day every man according to his works. For they do reason thus. saying that God, when he speaketh of our beatitude, and of the life everlasting doth remit us unto the last day: And contrary wise when he threateneth the wicked he sayeth that he will take vengeance in that day, it is evident that unto that time the good shall not receive their reward, nor the wicked shall be punished. Otherwise if were in vain said: that there shall be saved all those that are written in the book of life.  
Also that it shall be said unto the elect, Come and possess the kingdom. Therefore do they conclude, that saying we shall not enter into the possession of our salvation unto the day of the last resurrection: that in the mean time our souls do sleep, I have no manner of joy of their beatitude.  
I answer that it is not a good consequence For though the Soul be not in glory: yet doth it not follow, that they do not live in God, whylse they do abide the revelation of the same  
And for a more full solution of this place, I would the readers should remember what I have before said, that is, that our beatitude is always in the way, unto that day. We all agree in this, that the perfection of our beatitude, is to be perfectly joined to God, And it is the mark whereunto all the promises of God do send us. For that which in times passed was said to Abraham, is also directed unto us, That is, that God is our reward. This is then the end of our beatitude of our glory and health, to be all wholly to God, to possess him, and that he be altogether in us.  
Now is it so that this thing shall not be accomplished before the day of the resurrection. Therefore it is not without a cause ●hat it is called the day of health. It is therefore said, that we shall then possess the kingdom of God, not that we shall not in part possess it before as now at this present we do possess it thorough hope, but because that then we shall have the full and perfect Revelation.  
But to make short, that which we have before said; might suffice for the solution of their argument. That is, that we are always in a wait and desire, until jesus Christ do appear in our full Redemption, to receive us into the immortality and glory of his kingdom. Nevertheless in the mean while, we cease not to have our life hid in him before God as sayeth saint Paul.  
☞ It should appear that we had sufficiently answered unto them, touching the day of the resurrection: were it not that they do prosecute the matter further, bringing forth the sentence of saint Paul, where he sayeth, that we be of all men most miserable, if we shall not rise again.  
They say that this can in no wise be true, if we be blessed before the resurrection. I answer that saint Paul had respect unto the end of the hope of the faithful, that is, that at the day of the resurrection, they shall receive that which God hath promised unto them, and so if there were no Resurrection, they should be void of all their hope.  
☞ We say also, that the Souls of the faithful are blessed in waiting for that day, but that is thorough their looking and waiting for it, which being frustrate and vain, it must needs follow that they are unhappy. saying that all the blessedness of the children of God proceedeth and hangeth of this, that in the day of the resurrection they shall be like unto God, and enjoy their heritage. It is no marvel if saint Paul do say, that they should be more unhappy than the rest of the world, if there shall be no resurrection.  
☞ And in deed, in one manner sense, he putteth these two things: that there is no resurrection, and that our hope should be only in this world. I doubt not but that every man seeth plainly, that this sentence of saint Paul is nothing against us. For he sayeth, that if we be deceived in our hope which we have of the resurrection: that we be unhappy. And we say that the souls of the faithful are right happy thorough the same hope, without which we confess that they can have no joy nor blessedness. In this there is no contradiction.  
☞ They object yet more against us, that which is written in the epistle to the hebrews of the Ancient fathers, how that they departed in faith, without receiving the promises: but saluted them a far of, and confessed themselves to be strangers upon the earth.  
☞ Now in saying thus, they do signify that they sought their heritage and natural country, in that they had no mind of that contrei from whence they came: they might have returned: but they desired a better: that is to say from heaven. This text is wickedly depraved by them, thorough false gloss, in that they do refer this to the present time: where the apostle speaketh of the time when the patriarchs were conversant in this world. How be it touching the purpose of our matter, I am right well content to allow their gloze. They make their argument thus, if Abraham and the other fathers do desire the heavenly heritage, than they have it not yet. I reply to the contrary, that if they have a desire, than do they live, and have reling of good and evil. Where is their sleeping than? Thus we see that they be contrary to themselves like little children. touching the rest, I will well the Apostle sayeth afterward, that all the ancient fathers, have not yet received that which in this world they looked for, because God hath ordained, that they w thouwill us should not be made perfect. And this is it that we say, that all the consolation which the faithful souls have, is reduced to this glorious immortality, in which, we shall all at one time, be gathered together, when jesus Christ shall apere in judgement. These places which here after I will recite shall declare, how these phantasticalles do keep together all the cavillations that they can, and that impudently, to have some appearance to colour their error. If the souls (say they) being separate from their bodies do live wih God, than did saint Peter great injury to Cha●ita in raising her up, saying it was a wythdrawing of her from the company of God, and from the blessed life, when he brought her again in to this sea of miseries? I Answer that this argument maketh as much again them, as against us. For if she slept without feeling any evil, we may say that it was not for her prophet, to come from such a rest, to enter into the fights of this present life. I might require of them the solution of this argument. But I know that it were vaynt to tarry for any good solution of them touching us our answer is easy, that which saint Paul spoke of himself is common to all faithful men. That is, that it is profitable for us to die, & that it is for our advantage to be with Christ. And yet notwithstanding, he sayeth that God when he healed Hepaphroditus of his sickness, and delivered him from death, had pity on him, although he were of the number of the faithful. The Anabaptistes do say that this is a cruelty if the souls do live after death.  
☞ We say that it is a merciful dead when it pleaseth God to be magnified in us in this corporal life, making us instruments of his glory.  
Moreover it is not said that Thabitha was raised up for her own commodity: but at the request of the poor which wept for the losses that they had by her death. Therefore let us bide fast by this, that the Lord doth always unto us a singular grace when he maketh us to live, and die to him.  
☞ Let us come to the testimonies which they allege of David, although I be ashamed to rehearse them, because they do abuse them so chyldyshelye. But yet must I rehearse them, because they go about to deceive the simple with them. They do allege this sentence: I have said, you are gods and sons of the most highest yet shall you die like men.  
They do expound, thus that the faithful are there called gods: but yet do they die like the reprobate, and that there condition is like until the day of judgement. But we have the exposition of Christ, that in that place, is mention made of princes, and ministers of justice which have the title of gods: because that in there estate, they are as his lyvetenauntes. And though our saviour jesus Christ had spoken nothing thereof, yet the phrase of scripture doth declare it plainly. And the text itself is so plain▪ that it beareth his gloze with it. For, there are reproved all such as exercise tyranny and iniquiti, and it is said to them that they must die, and be deprived of that dignity which they have, and must give an account to God as well as the lest of all.  
They allege also this text: put not your trust in men, the spirit of man goeth, and returnethe into his earth, and in that day shall perish all their cogitations. They take this word spirit for wind, as though there were none other soul in man. Than do they make their argumence. Thus, if man's cogitations do perish, it must follow that the soul doth sleep, or else that it is nothing I answer, that the spirit of man, doth signify an other thing than breath, as I have rights well proved before. But were it so, that this word in this place were taken in such a signification, as it is taken in some other places: yet should it not therefore follow that man hath none other soul but breath.  
touching that it is said, that the cogitations do perish: that doth import none other thing, but that the enterprises of men are dissipate by death, and vanish as smoke as it is said in another place, that the desires of sinners shall perish, to signify that they shall not come to their effect Therefore David saith not, that men shall think nothing after their death: but he meaneth that all their delyberations shall come to nothing They allege an other place all most like this: he hath remembered that they are but flesh, a spirit that goeth and returneth not again. Now I grant, that in this place this word spirit doth signify wind, or breath.  
But I do deny, that this place doth make any thing to the confirmation of their error For by this manner of speech, the prophet would express the fragility of our estate and condition, and the shortness of man's life. It is said in the history of job, that man is as a flower springing out of the earth which in continente withereth, and as a shadow passeth away.  
☞ Esaias commandeth all preachers to cry, that all flesh is but grass. If the Anabaptistes do out of this conclude, that the soul withereth away: they do see more clearly than did saint Peter, which proveth that the souls of the faithful are immortal: because the Prophet immediately addeth, that the word of God abideth for ever.  
There is a like reason in this, which is spoken in an other Psalm. As a father hath pity of his children, even so hath the Lord had pity of his servants. For he knoweeth whereof we are made. He doth remember that we be dust, that our days be as grass whereof the flowers doth quykcly wither away. That the spirit passeth in us, and tarrieth not, and knoweth no more his place. In all these sentences, let us note that man is admonished of his frailty, chiefly when God withdraweth his hand, and his virtue from him: that he should know that he is nothing, and less than nothing, if that God do not keep and preserve him by his grace. And in deed when we say that the souls are immortal. We intend not by that saying to derogate any thing from God's title, & the which as Saint Paul sayeth, is only immortal. But we rather think it a blasphemy so to attribute immortality unto the soul, as if she by her proper virtue did subsyst. But in the mean while we must consider what property and nature God hath given to the souls: and that is by his hand to subsist, for to be in beatitude immortal, or in malediction.  
☞ But they think that they have a very strong weapon, of this which is spoken in an other Psalm: wilt thou do a miracle in raising up the dead, that they may praysethe. Shall any man in the grave show forth thy mercy, or thy righteousness in the Land of forgetfulness?  
Again, the dead praise not thee, oh Lord, neither yet all they that do descend into the grave. But we that live shall praise God. Again, what profit shall there be in my blood when I shall descend into corruption? Shall the dust praise thee, or shall it show forth thy verity. Also that which Ezechyas saith in his song? The grave shall not praysethe, and the death shall not give glory to the They which descend down shall not look for thy verity. The living, the living shall confess. The father shall declare unto his son thy verity. For solution hereof, there are two things to be noted: the one is, that by death, we may not simple understand the common death by which we must all pass: but a death which is a punishment expressed, and sign of the wrath of God, & which doth emporte a rejection of men, for destroy them utterly. The second where it is said, that the dead shall not praise thee, it is mente of that praise of God, which is done among those men which have felt his grace.  
As touching the first, it is true that this word hell doth often times signify a grave as we have also translated it. But they which are exercised in the scripture, are not ignorant but that which I have said, is signified by these words death and grave. And that chiefly in the Psalms. Therefore those whom God hath reject, and whom he chasteth in his wrath, not only touching their bodies, but much more touching their souls, are called dead, and the angwyshe which they feel is called a grave, as when it is said. Let the death come upon them, and let them descend a live into the grave. Again, Lord God if thou cease to help me, I shall be like unto them that go down into the grave.  
Again, Lord thou hast drawn my soul out of the grave, and hast delivered me from them which are laid in the grave. Again, let sinners be cast into the grave, and all people which forget God. Again if God had not helped me, my soul had dwelled in the grave. Again, our bones were scattered near to the grave. Again, he hath placed me in an obscure place like the dead.  
As contrary wise it is said they live, to whom God showeth his mercy.  
The Lord saith David, in an other place, hath ordained benediction and everlasting life, among his people. Again, delivering their souls from death, and nourishing them in time of famine.  
Again, God shall pluck the from thy tabernacle, and thy rote from the Land of the living. Again, I shall please the Lord in the Land of the living.  
But there is one text among the rest, which doth so well express both meanings, that it shall suffice us, for altogether. Shall man pay a price for his Soul, that he may live ever? Shall he not see death, saying that wise men do die? Foles and wise men say I, shall die together: they shall be laid in grave like sheep, and death shall devour them. but the righteous shall have rule over them in the morning: their strength shall perish in the Sepulchre, and their glory shall vade and the Lord shall draw my soul from the power of the grave.  
The some of this Phalme is, that all such as put trust in their richesse or strength shall all die, as well the poor as the rich. as well the fool as the wise: but he that trusteth in God, shall be delivered from the grave. These things well marked, we have a solution for all the places which the Anabaptistes do allege.  
☞ It is is therefore declared, how the Saints being astonished for the apprehension of death, do desire God to withdraw them.  
How cometh it that they have such an horrous? Let us behold all the ensamples of the faithful: we Read not that they did make any great complaints or lamentations, when the time was come, that they should die, but did submit themselves, to the good will of God, in patience, I say also David and Ezechyas, Wherefore then have they used such complaints in the places above alleged? But only because in death they did conceive the wrath and severity of God, the which did astonyshe them, and not without a cause.  
Now there is no doubt, but that the man which fealeth the rigour of God, and is persecuted by his vengeance, can not praise him: for as much as we can not give him hearty thanks, except we feel his goodness secondly, where it is said in these places, that the dead do not praise God, that is not mente that they do not praise him in in their mind: but is meant, that they cannot tell his praises unto other. Which thing the words which are there put, do import For to show it, to tell it, and to declare it to their children, doth signify with the mouth to celebrate the benefits of God, that the world may not understand them.  
☞ They bring yet more two verses ●●te of the Psalms, the one is. I will praise the Lord in my life. I will sing to my God whylse I am. Again, go from me that I may take courage, until I go hence, and be no more. In place of the first text, I will bring them forth five other, to prove the contrary of that which they pretend. Lord God I will confess the everlastingly. Again, I will bless the Lord always. His praise shall be ever in my mouth. Again, I will praise the everlastingelye, for those things which that hast done. Again, I will ever praise thy name, & in the world of worlds. Again, I will ever sing Psalms unto thy name, and in the world of worlds. David sayeth not that he will praise the Lord only during this present life: but he promiseth to do the same without end. What meaneth he than in the other places? some man will answer that he doth promise to praise the Lord whylse he liveth. I answer that, that doth not exclude the praises which the saints do give after their death: because the manner of their praising of God, is other than ours. Touching the second place, they be the words of a man pressed with anguish of conscience, the which desireth of God, if he have deserved to be thrust down, that he may be but once, as we have a like example of job, where he sayeth to God. Let me alone that I may a little bewail my sorrow, and whylle I go to the region of darkness, where there is nothing but confusion, and eternal horror. This maketh nothing to the purpose, to prove that the souls have an end.  
There be yet other places in the history of job which they do wrest to their purpose, which I will briefly touch as they shall come to my memory, the first is. Wherefore did I not die in the matrice, or why did I not perish coming out of my mother's womb? For than should I now sleep in silence, & should rest in my sleep, where I should be as a child borne before the time, & as those which being conceived, do not come to perfection of life. I should be in the place where both  & small do rest. But if I should allege against them the xiiii. chapter of Esaias, where he describeth the dead, coming before the King of Babylon to mock him, what would they answer unto me? But I will pass that over, & content myself with the simple exposition of job, which is this. He being pressed down to the uttermost, and almost overcome with his burden: had no respect, but only to his present misery: and therefore he maketh it greater than all other things. Therefore he had not death in horror, but rather desired it, as that which is the end of all misery, having no respect to that which doth follow after death. And this is the manner of all such, as be compassed with great anguish and dolour. For if in the great heats of the summer we desired a great frost, and again in winter, having forgotten how much the beat did grieve us, would desire that it might be very hot, it were no great marvel though a vehement passion did drive us to such a desire. Let us now therefore see, what a man, persecuted by the hand of God, may do: that is, whether he may not in such wise be transported that he forget altogather by reason of his dolour. There is alike reason in many other sentences which he afterward speaketh, as be these which do follow. Remember, Lord, that my life is but wind, and that mine eye shall not return to see his good. Again, there remaineth nothing for me but the grave. Again, all that belongeth unto me, shall descend in to the depth of the pit, and such like places. For we see here, that job being compassed with the distress which he felt, because that God did persecute him in his wrath, had nothing before his eyes but confusion, and took death but as an abolishment of his hole life, having no respect to that which doth follow after, ss we have said.  
Wherefore to conclude by this, that the soul of man perisheth with the body, is not only a most shameful beastliness, but also a most shameless boldness Wherefore in this, and in all the rest, I think I have so evidently rproved all that which the Anabaptistes do pretend, to give colour to their wicked opinion, that I may well make an end of this matter.  
I protested in the beginning, & not without a cause, that mine intent was not to in treat of all the opinions which the Anabaptistes do hold: for that were to enter into a forest which hath none end. And besides that it shall not greatly need. It were an enterprise more curious than profitable: to heap together all the foolish fantasies which every foolish head among them hath imagined. I thought it therefore fufficient, briefly to treat, as faithfully as I could those articles, that they commonly bold which have the most subtle wit, or at the least be be least brainless among the hole sect. For touching those which name them selves Lybertynes, which are holy mad and without wit, I will reserve them to another treaty Now for conclusion, I beseech all christian readers, to examen this wholly by the scriptures: as by that which is the true touchston to examen all doctrines. I doubt not but that whosoever will suffer himself to be led by the truth of god, and will submit himself to reason, shall find sufficiently where with to be satisfied, touching the articles which I have here entreated of.  
Besides this I have endeavoured myself asmuch as I could to accommodate myself unto the rudeness of the simple, for whom chiefly I travel. So the Anabaptistes cannot make cavilation, as they are wont, that I would overcome them by subtlety, or oppress them by craft of man's eloquence: saying I have used as homely and as simple manner as can be desired. Yet is it meet that I do advertise all faithful men of their malice, because they cannot make their matter appear good but in mingling all together: in such wise as all their doctrine is a confuse m●ss●ne, as a body without head, arms, and legs: they use oftentimes foolish and strange manner of speeches, and without a deliberate purpose, still leaping from the Lock to the Ass, do interlace diverse matters, and bring in diverse places of scripture cut and broken: and so pleasing them selves in this matter, make men believe that there is much more majesty to speak so brutyshelie, then well to digest the matter by order, Now to confound them, there is no better way, then to expound and deduce the matters distinctly, and by a certain order to bring forth one matter after another, well weighing and marking the sentences of the scripture, to draw out thereof the true and natural sense, and to use a simplicity and plainness of words, which is not strange from the common speech, Which thing if a man do, they cry out, that men go about to deceive and circumuente them by human subtlety and sophistry: as though it were the custom or intent of sophisters, to make dark things clear. For my part I confess, that asmuch as in me is, I do study to dispose by order those things which I speak, that I may give the more clear and easy understanding. If the Anabaptistes may not abide thus: I wot not what to say, but that he which doth evil, hateth the light.  
And to give the better colour to their doctrine, they have imprinted with their resolution, the history of the death of one Michael, their complyce, & maintainer of their sect: and in deed they are wont to make a great buckler, of that many have suffered death, to maintain their opiniones: and would not recant although thereby they might have escaped death, and have redeemed their life. And to say truth, it is a fair apparent witness to authorize a doctrine, when a man constantly and without difficulty giveth over his life, for the confirmation of the same. As when there are set before us those things which the Prophets, Apostles, & Martyrs have suffered for the maintenance of the truth of God: we be the more strengthened to cleave unto the faith which we hold, the which they have sealed by their blood. I confess therefore, that we ought not vilely to esteem the death of Gods servants, seeing it is precious in his sight: and that their constancy and steadfastness is no small help to succour our infirmity. But because we might oftentimes be deceived by this, if we looked no further: therefore must we come to the foundation with out which we can have no sure judgement, nor yet certainty in this behalf. It is true, that the death of a man what soever he be, can not be so precious, that it may or ought in any thing do prejudice to the verity of God, or can be available to prove eronious and perverse doctrine. Let us therefore stick fast unto this, that as the good and wholesome doctrine, founded upon reason, taketh his confirmation after the death of his witnesses and confessors, by whom it is maintained: even so if all the men on the earth should die, they can not thereby approve a lie. And to die for a just cause, is that which doth decern the martyrs of God from the devils martyrs. Therefore, even as it is a praise worthy constancy, to suffer death, if need be, for witnessing of the truth: even so is it amadd obstinacy to suffer for to maintain a naughty matter. So that he which sufferith most, is so much the more to be dispraised. So far is it of that under the colour of that, we should suffer ourselves to be carried away, depriving ourselves of all judgement and consideration. If it be needful to have certitude of God's verity which we do preach, we have it more than sufficient in the death of our lord jesus, the Prophets, Apostles, and Martyrs, aswell of the primative Church as of this present time. And as for that which is repugnant unto it: whether it be sealed with blood or with wax yet shall it always be false.    
Finis.  
☞ Anno. M.D.xlix. xvi. day of April.   

Imprinted at London by John day, dwelling at Aldersgate, and William Seres, dwelling in Peter College These books are too be sold at the new shop by the little Conduit in Chepeside.  
☞ Cum gracia et Previlegio ad imprimendum solum.