SAINT AUGUSTINE his Enchiridion to LAURENCE: OR, THE CHIEF AND principal heads of all Christian religion.  
A most profitable book to all those which desire to have a most compendious brief of Augustine's doctrine, out of Augustine himself, when he was old; being repurged, by the old manuscript, of many faults and unusual words, wherewith it formerly flowed.  
AT LONDON, Printed by Humphrey Lownes, for Thomas Clarke. 1607.   

EGREGIO viro, D. Doctori MOVNTAGVE, Regiae Capellae Decano dignissimo, Antonius Alcock omnem optat sanitatem & felicitatem.  
cum primùm (erudite vir) opusculum hoc divi Augustini in sermonem vulgarem vertere susceperim, illud quidem transtuli, aulici cuiusdam amici rogatu; qui, operis encomio, illud intelligendi, magno animi desiderio inflammatus, nec ad id Latinis literis satis imbutus, mecum egit facilemque invenit, lumen intellectus sui de meo lumine accendere. In amicitia enim non minor est charitas (mea certè opinione) illiterati, quam indigentis amici supplere inopiam. Temerè tamen & inconsultò hoc onus primitus subivi, gravitate eiusdem non prius tentata: in quo ferendo, pondere eiusdem vehementer pressus, in medio itinere penè defecissē; nisi me, locis aliquot intricatis, quasi nocte tenebrarum involutum, egregius ille theologus, D. Doctor Field, è tenebris illis, face ingenij sui edux isset. Quod quidem fateri non erubesco: quantum enim merito meo detrahit illa agnitio, tantum addit operis opinioni, tanti viri auxilium, sive concurrens judicium. Translationis verò susceptae licet primo mepoenituit, aifficultate eiusdem stupefactum; ca tamen peracta, labor meus in illo colendo agro multiplicem reportavit sacrae scientiae fructum. Quem denuò, bono publico proferre, preloque committere satius esse putavi, quám privato meo commodo clausum tenere. Non enim nobis, parentibus, & amicis, verùm etiam patris, communi omnium parenti, nati sumus. Vt igitur aliorum mentes, ad amandum & legendum enchiridium hoc á me conversum, incitarem, operaepretium esse duxi, obseruationes meas in universum hunc tractatum breviter enarrare. Corpus autem istius operis, doctrinae christianae, fundamenta praecipua complectitur: in quo perlegendo, tria observatione digna, notavi; Doctrinarum, nimirum, & questionum theologicarum, varietatem, & veritatem inconcussam: In distributione earundem, methodum singularem: Omniumque narratione, brevitatem quandam, pugno dialectico consimilem. Primò enim, praecipua quaedam capita discutienda subijcit, eaque maximi momenti, quoad Dei cultum, fidem & spem, Errorem & mendacium, Causas boni & mali, Adami peccatum, Angelorum ruinam & transgressionem, Hominis liberum arbitrium, Christum mediatorem, Eius incarnationem, Regenerationem & eiusdem partes, originale & actuale peccatum, Mortem, passionem, resurrectionem, & ascensionem Christi, fructumque eorum omnium, Spiritum sanctum & Ecclesiam, Bonos angelos & eum illis reconciliationem, & pacem nostram, Remissionem peccatorum, & justificationem, Peccatorum varietatem, Peccatum inspiritum sanctum, Mortuorum resurrectionem, Vitam aeternam, Dei omnipotentiam, Sanctorum gratiam & praedestinationem, Voluntatem Dei, Eius praescientiam, Humanam voluntatem, Animaelocum & statum post mortem, etc. unumquodque caput ita depositum, suum habet corpus & membra benè cohaerentia, tota fabricaistius operis, humano corpori, eiusque partibus, sive arborifacundae eiusque ramis germinantibus, ritè assimilanda. Rerum denique omnium medulla (manu gerenda) compendiosè comprehenditur: unde, Enchiridian sive manuale, propriè nuncupatur. Siverò finem ipsius operis respicias, illud praecipuè, ad instructionem Laurentij discipuli sui, compositum fuit, haereticorum impugnationibus conflictati, grassanti undique pravitate haeretica, numeróque & viribus indies crescenti: quae, tanquam pestis, latè dispersa, universam perniciem minabatur, si primitivae Ecclesiae patres, quasi medici vigilantes, morbidae Ecclesiae sanitatem, lucubrationibus suis pijsque laboribus, non curassent, & contagionem illam avertissent Militabant etiam reverendi illi patres adversus hostilitatem tyrannorum, fidem Catholicam radicitus evellere conantium; seséque non solum periculis exposuerunt, sacrifoeder is ductri nam propagantes, Euamgelijque professores lucrantes, verūentiā Ecclesiaemilitātos martyres, vigilijs suis, in fide confirmarunt. Quorum egregia merita, si nostrae aetatis homines oculis suis praeponerent, tum, maiori animorum studio volumina sua legerent, tum etiam memoriam tantorum virorum reverentia condigniori colerent. Inter huiusmodi catholicae fidei propugnatores, divum Augustinum nemini postponendum esse puto, qui in messe illa dominica operarius extitit, omnium illustrissimus, & in hoc Enchiridij sui libro, verbum vexitatis, omni ferè lolio impurae doctrinae perpurgatum, priori illi seculo, & posteritati etiam tradidit. Prodeatigitur libellus iste in lucem, qui non nisi Latinis prius notus, nunc Anglis anglicè loquens, possit proficere, si tuo etiam saniori judicio visus fuerit utilis; tibique placuerit patrocinium praebere homini humanioribus literis tantum versato, nec in retheologica prius exercitato. In hoc opere publicando, illud tibi dedicandum esse destinavi, quem inter Ecclesiae nostrae praelatos, non solum divinis, sed generosis etiam animi virtutibus ornatum esse video, generosae prosapiae tuae congruentibus. Speroque Deum opt. max. vitaemeae filum protracturum, donecte aspiciam (quod maximè intueri cupio) celsiori loco positum, adclauē scilicet navis, aliquo nostrae Ecclesiae pelago, sedentem: In te enim, & promotione tua, spes maxima mea. Nunc verò in tenebris vitae privatae neglect us iaceo, donec in apricum vitae eminentior is, melior protulerit occasio. Praebeo interim demonstrationem hanc obseruantiae, in te, meae; cupioque in catalogo eorum inscribi, quos favour is tui patrocinio, fovere dignaris. Sed ne tibi fastidium pariat epistolae meae prolixitas, verte (quaeso) oculos ad libri à me conversi, lectionem: quem, si prelo dignum fore dijudices, sententia tua in ea part lata, animabit ad omnem alieni judicij eventum, fortiori animo ferendum. Sin minus, sententia tua transibit in rem utcunque à te iudicatam, nec alium patronum appellabo. Sic vale, vir ornatissime, te que longaevum, felicem, & incolumen faciat omnipotentia divina.  
FEBRVARII PENULTIMO. 1606.   

TOUCHING Christian Divinity, to which kind of Wisdom it may be directed unto.  

CHAP. 1.  
The poem: wherein is contained both a commendation of the work, and declaration also, that no wisdom is perfect, but that only which is given by God, the light thereof, and derived also from his word.  
IT cannot be expressed, my best beloved son Laurence, what singular comfort I take in thy knowledge, and how earnestly I desire to have thee wise; howbeit, not in the number of them, of whom it is said, Where is the wise man, where is the scribe, and where the searcher or disputer of this world? For, did not God make the wisdom of the world mere foolishness? But of the number of those, of whom it is said, The number of the wise is the world's health and preservation: & also of that quality which the Apostle desireth to be in men, to whom he saith, Verily, I would have you wise in that which is good and simple in that which is evil. For, as no man can be his own maker; so can he not be wise of himself, but by the illumination of him, of whom it is written, A● wisdom is from God.   

CHAP. 2.  
Piety to be true wisdom, which is more aptly called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Piety therefore, or religion, is the wisdom of man. Which thing is verified in the book of holy job: for there is read, that Wisdom herself saith to man, Behold, Piety is wisdom. Now, if you ask what Piety he meaneth in that place, you shall find it more distinctly in the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the worship or service of God. For in Greek it is called Piety: and otherwise also in the same tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which name is meant true worship; albeit also, that worship is chiefly referred to the service of God. But there is no name more significant than that whereby the 〈◊〉 of God is 〈◊〉 〈◊〉 pressed; as namely, when it is signified thereby what should be the wisdom of man. Seekest thou to have anything more briefly delivered, who requirest at my bands a compendious narration of weighty matters? Or dost thou (perhaps) desire that this one point may be briefly laid open, and gathered into a short speech, declaring in what manner God is to be worshipped.   

CHAP. 3.  
Of the worship of God & the parts thereof, and what the matter and object of true Piety.  
That the worship of God is comprehended in these three things; namely, Faith, Hope, and Charity.  
HEre if I should answer, that God is to be worshipped by Faith, Hope, and Charity; no doubt you would say, That the answer were shorter than you would have it: And then again, you would press me farther, with a brief explication of all things which pertained to the sense and understanding of every of these three words; namely, what that is which is to be believed, to be hoped for, and to be loved. Which, when I have performed, then are you answered to all the questions proposed in your Letter. The copy whereof, if you have lying by you, it is an easy matter to revolve and read it again. And, if you have it not, you may reduce it to memory by the help of this my remembrance.   

CHAP. 4.  
By the explication or definition of Faith, Hope, and Charity, we learn what is to be followed in Christian religion, and what is to be eschewed. The understanding whereof, is partly to be apprehended by human reason, and partly by faith alone.  
WIll you therefore that I make a Book for you, as you write, which may be an Enchiridion unto you, as it is called; and never be out of your hands, containing in it your desires; that ●s to say, What is chiefly to be followed, and what again in respect of divers heresies retained, is principally to be shunned: How farforth reason fighteth for religion, or wherein reason and faith be repugnant: What first, and what last to be embraced and held: ●hat is the sum of the total definition: and what the sum and proper foundation of Catholic faith. All these things which you require, you shall undoubtedly know, by learning diligently what is to be believed, hoped for, and loved. For all these be chiefly, nay solely, to be sought 〈◊〉 〈…〉ed in the course of religion. Which things, whoso doth contradict or deny, is either not to be called by the name of a Christian, or else is a flat Heretic. And these things be also to be maintained by reason, as being either derived from the senses of the body, or else found out and conceived by the light of the mind. And those things which we neither can perceive by the sense of the body, nor yet understand by the light of the mind, then are they without all doubt to be benleeved, in respect of those witnesses, by whom that which deserveth to be called holy scripture, is written; who were able either to see, or foresee those mysteries, either corporally, or spiritually, being therein assisted by the spirit or revelation of God.    

Of Faith and Hope what they are, and what difference & agreement there is between them.  

CHAP. 5.  
The first thing in Christian religion is Faith: and the last is the full sight of God's presence, jesus Christ being the end of Faith.  
WHen the mind is first of all seasoned with faith, which worketh by charity, it proceedeth by good life at length to come to a visible knowledge and sight of God; in which place, to the godly and pure in heart, there is a known and unspeakable beauty; the full sight and contemplation whereof, is accounted the highest happiness. And this is that indeed which may satisfy you in your desire to know, What is the first, and what the last in religion, which hath his beginning in faith, and consummation in Christ. This is also the sum and effect of the general definition of religion. And to know Christ, is the true and proper foundation of Catholic faith. For an other foundation, saith the Apostle, No man can lay, other than that which is already laid, which is Christ jesus. Neither is this therefore to be denied to be the proper and only foundation of Catholic faith, because some heretics are deemed to hold upon the same ground that we do. For, if those things which pertain to Christ, be diligently considered, Christ is to be found in all Heretics but only in name, who would be called Christians, though Christ indeed dwelleth not in them. Which to demonstrate, is too long a work, because all kinds of heresies were then to be specified; either those that were, they which now be, or else might be under the title of a christian: And so should it be also tedious to discourse of the truth itself particularly, and in all points thereof. Which disputation, would make so many volumes, as it would seem infinite and endless.   

CHAP. 6.  
Sound doctrine may with more facility and brevity be delivered, than heresies confuted.  
THou therefore desirest at my hands an Enchiridion, that is to say, a thing which may be comprehended in your hands, and not load a Library. To return therefore to these three things; namely, Faith, Hope, and Charity, by which we affirmed that God was to be worshipped; it is easily declared, what it is we must believe, what we must hope for, and what we are to affect or love. But how it may be defended against the detractions and slanders of those which hold variety of opinions, that is a doctrine of greater labour and circumstance. For the accomplishment whereof, the hand must be filled, not with a short Enchiridion, but the breast inflamed with a vehement affection.   

CHAP. 7.  
In the Apostles Creed and the Lords Prayer, those three principal positions touching the service of God; namely, Faith, Hope, and Charity, be contained, and most briefly delivered.  
FOr this matter look upon the Creed, and the Lords prayer: Then the which, what is there to be heard or read, of greater brevity, or what more easily committed to memory? Because therefore, mankind in respect of sin, was pressed down with the heavy burden of misery, and stood in need of God's mercy; and that the Prophet foreseeing the time of God's favour, saith, And every one which calleth upon the name of God, shall be saued: for this cause was the Lord's prayer used. Howbeit, the Apostle after he had cited that Prophetical testimony, to set forth the mercy of God; he forthwith layeth down this also, saying, How can they call upon him, of whom they have not believed? For which cause the Creed was devised. In which two words, look upon these three things: Faith believeth, and Hope and Charity be our Orators. But, without faith, these two cannot be; by which reason faith also is a party in our petitions. Whereupon it is said, How shall they call upon him, of whom they have not believed?   

CHAP. 8.  
What difference there is between Hope and Faith: of what things Faith doth consist, and of what also Hope: Also what Christian Faith did properly apprehended. Finally, that the knot and bond of these three virtues, namely. Faith, Hope, and Charity, was not to be severed or divided amongst themselves.  
NOw what can be hoped for, which is not believed? But yet on the contrary, something may be believed, which is not hoped for. For which of the faithful do not believe that there be punishments ordained for the wicked? yet doth he not hope to taste thereof. Which punishments who so believeth may fall upon himself, and is inwardly troubled with the horror thereof, in the vanishing conceit of his own mind; that man is more rightly said to fear, in this case, then to hope. Which two words, Lucan distinguishing, doth thus describe them; 
The fearful man may yet have hope.  Howbeit, on the other side, it is not so properly spoken by an other Poet, though he be the better in reputation: 
If I could hope for no more grief but this.  Finally, divers in the rules of Grammar do borrow this word for an example, to show how improperly it is used; who say, he used that word sperare (which is to hope) for, or in stead of timere, which is to fear. There is a faith therefore, both of evil things & of good; because both good and bad be believed, and that with a cheerful, and not a fearful faith. There is a faith also of things past, things present, and things to come. For, we believe that Christ died, which is already past. We believe that he sitteth at the right hand of his father, which is at this instant. We believe that he shall come to judge; a thing that shall be. A. faith, likewise, of things appertaining to ourselves, and also of things concerning other men. For every man believeth that he had a beginning, and therefore that he was not from everlasting; whereof there be many semblable instances. Neither do we only believe many, things! touching other men in matter of religion, but likewise also of Angels. Hope also is not but of good events; and not also, but of things to come: properly likewise concerning him, who is thought to put a trust and confidence in the same. Which being so, Faith is to be distinguished from Hope, as well by a difference agreeing with reason, as with the sense of the word. For, as touching those words, non videre, that is to say, not to see; in that sense, Faith and Hope be all one. For in the epistle to the Hebrews, which testimony the famous defenders of the Catholic doctrine have used, Faith is said to be a knowledge of things which be not seen. Although on the other side, when any man shall say, that he believed not, either words, witnesses, or any reasons; but things present, which he plainly saw (that is to say, grounded his faith thereupon) seemeth not to be so absurd, ●s that he may be rightly reprehended in the sense of the Word; out of the which, it may be said unto him, Thou didst see, therefore thou didst not believe. Whereupon may be gathered, that it is no consequence, that the thing is not to be seen, which is to be believed. But indeed, we do more properly call that faith, which, as the sacred scriptures have taught us, is of things invisible. Touching Hope also, the Apostle saith, that that hope is no hope at all, which is of things visible. For to what end doth a man hope in those things which he seeth? But, if we hope for those things which we see not, we patiently tarry in expectance thereof. Whereas the godly do believe, that good things shall fall unto their portion: it is as much to say, as they be hoped for of the good. But now, what shall I say of Love, without which, Faith is of no force? for indeed, Hope cannot be without love. Finally, as the Apostle james saith, The very Devils do believe, and tremble: howebe it, they neither hope, nor yet love; but rather fear, in believing that the same shall come to pass hereafter, which we do hope for, and affect. For which cause, the Apostle Paul doth allow of that faith, which worketh by love, and which also cannot be without hope. To conclude therefore, neither love can be without hope, nor hope without love; nor either of them without faith.   

CHAP. 9  
For the understanding of Christian Faith, the tedious and dark knowledge of natural causes is not needful; but only the knowledge of that cause, which is the efficient of all things, the same being God, that trinity; that is to say, the Father, Son, and Holy Ghost.  
WHen the question is therefore, What we ought to believe in matter of religion; in this case, the nature of things is not so curiously to be looked into, as it is of them, whom the greeks call Natural Philosophers. Neither let it be fearful to any Christian, if he be ignorant in some thing, touching the force and number of the elements, the motion, order, and effects of the planets, the celestial globe, the kinds and natures of living creatures, herbs, stones, springs, rivers, mountains; as also of the distances between places and times, the signs of imminent storms, and six hundred the like matters, which they have found out, or else do impute to their own invention: Because they have not been the Authors of these things, albeit they were induced with excellent wits, fervent in desire, full of leisure, discovering some things by human conjecture, and other things again, by historical observation; and in those things also, which they do appropriate to their own invention, they do in most matters rather guess at them, then know them certainly. It is enough for a Christian to believe, that the cause of all things which be created, either in heaven, or upon earth, visible or invisible, is not otherwise then of the goodness of the Creator, which is the only and true God: and that there is no nature, which either he himself is not, or else is not derived from him: himself being the Trinity; that is to say, the father, and the son begotten of the father; and the Holy Ghost proceeding from the same father; howbeit one and the self same spirit, as well of the father, as of the son.   

CHAP. 10.  
All things were created good of God, howbeit not without their mutation or change, ne yet absolute, nor of one correspondency amongst themselves.  
OF this absolute, correspondent, & unchangeable good Trinity, all things were created, being yet in themselves, neither absolutely, semblably, or unchangeably good; howbeit, every one of them particularly good, and being also united, they are likewise in that universal body, or mass of altogether, exceeding good: Because of this generality and altogether, that wonderful beauty of the world is composed.   

CHAP. 11.  
The reason why God doth suffer evils to reign in the world. That evil is none other thing then a privation of natural goodness, which privation is not a thing of itself.  
IN which matter, that also which is called evil, being well marshaled, and rightly placed, doth more visibly commend those things which be called good, to the end they might be more plausible and commendable, being compared with those things which be evil. For neither would the omnipotent God (which the infidels also do confess) in as much as himself is universally good, by any means suffer any evil to be in his own works; but that also his omnipotency and goodness is such, as that he maketh that e-evill to be beneficial unto us. For God, either in reforming, or in punishing of the integrity of nature, being corrupted and vicious, doth turn it to the good of man. By which means consequently that which is evil, shall not be a perpetual blemish; because it is not any thing when it is purged & removed. For, what other thing is that which is called evil, than a privation of that which is termed good? For it fareth, as it is in the bodies of living creatures, wherein to be infected with diseases, and hurts, is nothing else, but to want health: Neither doth it fall out, when there is a remedy applied, that those evils which had gotten possession of the body (that is to say, diseases and hurts) should remove from thence, and remain or be elsewhere; but rather that they should have no being at all. For, that which is called a disease or hurt, is not any substance or matter of itself, but rather a corruption or infection of a carnal substance. Seeing therefore flesh is only that which is called substance, certainly there is some good whereunto those evils be accidental; that is to say, privations of that good, which is called health. Even so, whatsoever faults be in the mind, they be the privations of natural goodnesses. Which, when they be cured, they be not translated to any other place: but they which had a local being, have now no being at all, seeing they shall not have any place or abode in that which is cured and made whole.   

CHAP. 12.  
Albeit all creatures, as they be natures, be made good by God; yet, because they be not immutably good, certain of them may be corrupted. And that their corruption or vice, is nothing else, but a loss, or deprivation of that good which God did grafted in them: insomuch, is wheresoever there is left no spark of natural goodness, there likewise is there abiding no corruption, neither is sin or vice predominant & solely remaining.  
ALl natures therefore, because God their creator is absolutely good and perfect, be also good. Howbeit, because they be not like as their maker is, absolutely and unchangeably good; therefore may that good which is in them, be both decreased & increased. But that diminution of good, is that which is called evil: although notwithstanding, howsoever it be diminished, something consequently remaineth and is abiding still, if nature be not utterly extinguished, whereof it hath a being, and is nature still. For howsoever, and in what quantity or measure soever nature is yet living, that good which is called nature, cannot be utterly consumed, unless nature herself be utterly extinguished and consumed: & therefore is nature worthily commended. Further, if that be incorruptible, then without all question, is she much more praiseworthy. Now, when it is corrupted, that corruption thereof maketh it therefore evil, because it depriveth and spoileth it of all goodness whatsoever. For, if it bereave it not of any good, it is not consequently obnoxious or hurtful: but it is hurtful in depriving it of that which is good. As long therefore, as nature is corrupted, so long is it possessed of a good, whereof it is again dispossessed. By which reason, if there be a dram of good remaining, which cannot be clean put out; then without all doubt is nature also incorruptible. And again, if it be subject to continual corruption, there is also a permanent good, whereof that corruption hath a power to deprive it. Which natural faculty, if that which is called evil, shall utterly and wholly consume; by that reason, there shall be no good at all abiding, because nature also is dead and extinguished. Corruption therefore cannot utterly abolish and consume that which is good, but by the consumption also of nature. All that which is called nature therefore, is good; being great and divine, if it cannot be polluted: and on the other side, little and weak, if it be subject to infection: and yet can it not be absolutely denied to be good without note of folly and ignorance. Which thing, called nature, i●ut be utterly extinguished by corruption, neither can that corruption also have any continuance, as having no being where no nature is left to harbour or entertain the same.   

CHAP. 13.  
Two strange positions maintained contrary to the vulgar opinion: the one, that there can be no evil said to be there, where there is not any good: and the other, that good is called evil; that is to say, one and the self same thing is both good and bad.  
BY this argument, there is not any evil, if there be not any good. But good which is void of evil, is absolutely good. On the other side, in whom evil hath gotten a possession, in that person, good is either more or less polluted: neither can there be by any means, any evil, where there is no good at all. There is a great mystery therefore herein: as wherein, because all nature, in as much as it is nature, is of itself good, it can have none other meaning or construction, being said to be a nature that is polluted and evil, but that which is good, is also evil: and that convertibly it cannot be evil, which is not likewise good. Because all which is called by the name of nature, is good: neither should any thing become evil, if the thing itself which is evil, had not an essence, nature, or being. There can therefore be none evil, if there be no good. Which assertion, though it may seem absurd, yet the coherence of this argument, doth as it were without evasion, drive us to this conclusion. And we must take heed, lest we stumble upon that saying of the Prophet, where we read, Woe be unto them which say that good is evil, and that evil is good: who say that sweet is sour, and sour sweet: who call darkness light, and light darkness. But yet God doth say, that an evil man out of the treasure of his own heart, doth bring forth evils. Now what is an evil man, but an evil nature, because man is that which we call nature? And if man be in some measure good, or a kind of good, because he is nature; what other thing is an evil man, but an evil good? Howbeit, when we separate and distinguish these two properties, we do also find, that he is not therefore evil, because he is a man: nor therefore good, because he is sinful: but good, in as much as he is a man and evil because he is a sinner. Whosoever therefore affirmeth, that man, as he is man is evil, or saith that that which is called good, is evil, he incurreth the sentece of the Prophet saying, Woe unto them which say that good is evil. For he doth deprave the work of God, which is man; & commendeth the fault of man, which is sin. For all nature, although it is vicious, is good, in as much as it is nature: & evil, in as much as it is polluted and corrupted.   

CHAP. 14.  
Good and evil, which be in themselves repugnant, may (contrary to the rules of Logic) stand together, and be in one and the self same thing; yea and evil may spring out of that which is good.  
WHerefore in these contraries which be called good and evil, that rule of Logic faileth; affirming, that two cotraries cannot stand together in any one thing. For there is no firmament cloudy and clear at one instant: no meat or drink sweet and sour together: no man's body white and black in one & the self same place: no beauty & deformity in one face at once. Which thing is observed in many and almost in all contraries, that they cannot be in any one thing together. Now, seeing no man doubteth that good & evil be contraries, so may they not only be together; but also evils cannot simply be without good things, or but in things which be good: although on the contrary, things which be good may be without evils. For a man, or an angel, may be not unrighteous, because unrighteousness cannot be in any but either in a man, or in an angel. And these two contraries be so combined, as if there were not good, wherein evil might dwell, evil should have no being at all. Because corruption should not have any subject, not only where to abide, but also from whence it may spring, and have a beginning, except there were something that might be corrupted. For, if good were not, neither should there be corruption, which is none other thing than a banishment of that which is good. Evils therefore take their root from goodnesses, and be not at all but in things that be good; neither hath any nature of evil any other foudation For, if it should consist of itself, no doubt it should be good, as it is a nature; and being an uncorrupted nature, should become either a notable good, or else could not possibly be a nature subject to corruption, except it were also good in some measure, and that good in like sort blemished with corruption.   

CHAP. 15.  
He doth meet with a double objection: the one drawn from the words of Christ, the other from the observation of nature itself.  
NOw, when we say, that evils do spring originally from things that be good, let it not be taken to be repugnant to the saying of Christ, affirming, that a good tree cannot bring forth evil fruits: for, as it is truly said, a Grape cannot be gathered from thorns, because a grape cannot spring out of them; And so by the self same reason, as an evil tree cannot yield good fruits: no more can an evil will or disposition, yield good works. Howbeit, good ground may, as we see, bear both grapes, and also thorns. In like manner, from the nature of man which is good, may spring both a will that is good, and a will that is bad. Neither hath that will, which is evil and vicious, any other root originally, but from the good nature of an angel, or of a man. Which thing, Christ himself, in that place where he speaketh of a tree and fruits, most plainly showeth. For, he saith, Either make the tree good, and the fruit thereof good; or make the tree had and the fruit bad. Giving us thereby a sufficient caveat, or example, that evil fruits grow not of a good tree, nor good of an evil: and yet both these trees may grow in that ground, to which ●e directed his speech.   

CHAP. 16.  
How far forth the knowledge of natural things is necessary for us, to the obtaining of true felicity.  
WHich matters standing thus as they do although that verse of Vi●gill doth like us very well, saying:  

Right happy do I, co●nt that man,  
Of things the reasons give that can;   
Yet do we not, think it enough and sufficient for the attainment of felicity, to know the causes of the wonderful corporal motions of the world (namely, the motions of the planets, and the revolutions of the celestial globes and spheres) which causes lie hidden in the inscrutable bowels of nature namely,  

What makes the earth to quake,  
What swells the Ocean main,  
Where of the bowels being broke,  
Do fall into their joints again:   
With many other things of like nature; but rather we ought to search out the causes of good & evil: and that also, so farforth as it is in man's power and faculty in this life, being full of errors and miseries. For, we are to direct our course to that mark of felicity, where no misery shall afflict us, nor any error entrap us. For, if the causes of corporal motions were so needful for our instruction, then ought there none to be preferred before the reasons of the health of our own bodies. Wherein being ignorant ourselves, seeing we seek unto Physicians to know the same, who then doth not see a reason, how patiently to content himself with his own blindness and ignorance in that, which to mortal creatures is unseen, as touching the secrets of heaven and earth?    

TOUCHING ERROR and lying. CHAP. 17.  

Here he meeteth with with an objection, teaching us, that neither every one which is ignorat in something, doth therefore err: nor yet that every error is damnable.  
ALbeit, error therefore is with all diligence to be eschewed, not only in greater, but also in lesser matters; and that error also cannot be without ignorance: yet doth it not follows, that he should evermore err, who is ignorant in some particular thing; but rather he which thinketh he understandeth that, which (indeed) he knoweth not. For, such a kind of person alloweth that for verity, which is false, being always the property of error. Howbeit, the matter wherein every one erreth, maketh all the difference. For, in one & the self same matter, both the man that understandeth, is to be preferred before the ignorant person; and he that erreth not, before him that erreth, and that by the rule of reason. Again, in divers things (that is to say) whereas this man knoweth these things, another other things; and this man is seen in matters of greater utility, and another in things of less utility, or rather which be hurtful; who will not in these differences, account him in better case, that knoweth than not, than him that is skilful therein? For there be some things, which were better unknown then known. Also to many it hath been sometimes good to have erred, and gone astray; howbeit in the way of their worldly journeys, and not in the course of their life and conversation. For, it happened unto ●●r selves, that we were deceived by a double way, whereby we went not that way, where the armed forces of the Donatists lay in wait for us to shut up the passages. By which accident it fell out, that we came to the place whither we travailed, though we went about out of the way: having cause to be glad, and thank full unto God, in that we erred and went out of the right way, knowing the trains which were laid for us. Who therefore will be afraid, to prefer such a wandering travailer, before a thief that never goeth out of his courses? For confirmation whereof, that forlorn lover is feigned by that excellent Poet, to say, 
How was her sight my bane, how did blind error me mislead?   
Because that error is good, which not only hurteth not at all, but also is in some sort profitable. To set down the truth therefore herein, for as much as error is nothing else, but to think that to be true, which is false; & that again to be false, which is true; or to hold that for certain, which is uncertain: or on the contrary, to take that for uncertain, which is certain, whether it be false, or whether it be true: Which mistaking, being a great deformity and blemish to the mind, how beautiful then and seemly may we account it to be, when either in our assertion we deal plainly and say, either yea, yea, or no, no, to any question propounded. In respect whereof, truly our life in this world wherein we live, is most wretched, because error is oftentimes needful in the course thereof, for the preservation of the same. God forbid them, that such should be the estate of that life to come, where only truth is the life of the soul, and where neither any man doth deceive, nor is deceived. But, in this world, men both deceive, & be deceived; being the more lamentable, when as they rather beguile by lying, than be beguiled themselves by believing liars. Howbeit, our nature being endued with reason, doth by all means so eschew the snare of deceit, and as much as it may, shun error; that even they which love to deceive others, will not themselves willingly be deceived. For, he which lieth, will not persuade himself that he erreth therein, but rather that he seduceth him thereby who doth believe him. Neither doth that man err in that matter, which he cloaketh with a lie, in case himself did understand the truth: But he is deceived in this, that he thinketh that he woundeth not himself by lying; whereas every sin in itself is more hurtful to the agent, than to the patient.   

CHAP. 18.  
Albeit it is not the part of an honest and godly man to lie; yet in lies, one is greater than another in respect of the mind and intention: and so also in respect of the matters about which we do lie, one is more dangerous and pernicious than another.  
But now out of this matter there riseth a most intricate and dark question, whereof we did write a great book, at such time as we were necessarily enforced to answer, Whether 〈◊〉 were the part of a just man, to lie or dissemble at any time. Truly, I am of opinion, that any kind of lie is a sin. Wherein, notwithstanding there is a great alteration of the case, in respect of the quality of the mind, and also of the causes moving any man to lie. For, he doth not commit so great a sin, which lieth in advising or directing another man, as he which lieth with an intent to do hurt thereby. As for example, that man doth not so much hurt, which setteth a travailer into a wrong way by lying, as he which corrupteth the way of man's life, by deceiving him with untruths. And again, no man is to be held a liar, who affirmeth a falsehood, taking it for a truth; because, in as much as in him is, he hath no meaning to deceive, but is rather deceived himself. He is not therefore to be condemned for a liar, but to be censured either for temerity & rashness, who inconsiderately believing untruths, entertaineth them for truths: But rather on the contrary, that man, as much as in him is, doth he indeed, who affirmeth that to be true, which he thinketh in his conscience to be false. For, as touching his mind and inward motion; because his tongue declareth not that which his heart thinketh, he saith not the truth, although in examination, it fall out to be true which he affirmeth. Neither is he by any means to be freed from the guilt of a lie, which with his mouth ignorantly uttereth a truth, and yet wittingly lieth in his heart. Setting apart therefore things themselves, by occasion whereof, any thing is avouched, and only setting before our eyes the intention of the speaker, that man is better of the two, which through want of knowledge and capacity, affirmeth an untruth, because he taketh it for a verity; than he which contrary to his conscience, carrieth a mind to lie and deceive, although indeed he cannot truly judge of that to be truth which he affirmeth. For, the first of these 2. hath not one thing in his heart, and another in his mouth: But the second (no doubt) howsoever it be false or true which he saith, yet hath he, notwithstanding, one thing shut up in his breast, and another thing in his tongue, which evil is a property incident to the liar. And now to come to the consideration of things which be held and maintained, there is as great a difference in the matter wherein any man is deceived, or doth lie: albeit, that to be deceived is a less evil than to lie, weighing therein, the intention of the inward man, yet is it much more tolerable, in matters out of the compass of religion, to lie and dissemble, than to be deceived and misled in those things, without the belief and knowledge whereof, God cannot be worshipped: as in many particularities it may more clearly be found out by him that will seek after the truth. Which to demonstrate by some examples, let us see what difference there is between him, who in lying, reporteth that a man is living, who is dead; and another, who being deceived, believeth that Christ after many ages to come, shall suffer a second death. In which two things, is it not without all comparison, a lesser matter in that sort to be a liar, than in this sort to be deceived? and it is a less evil, to induce any man to that error, than by any man to be induced into this.   

CHAP. 19  
Although we are diversly deceived and misled, in respect of the event; yet is it always an evil in itself, to be deceived and misledd.  
IN some particular matters therefore, we are seduced to our great hurt; in certain again, to our less hurt; in some also without any hurt at all; and in some again, to our great good. As for example, that man is deceived to his great hurt, which believeth not that which bringeth him to his salvation. He again is seduced with little hu●t to himself, who entertaining error for truth, falleth thereby into some worldly troubles; and yet bearing the same with faithful patience, maketh good use thereof: As for example, if any man by holding another man to be honest and just, who indeed is a bad man, doth sustain some hurt by him. Thirdly, he which so farforth believeth an evil man to be good, as that he suffereth no hurt by him at all, is not thereby seduced to any hurt to himself, neither doth that detestation of the Prophet fall upon him, pronouncing a woe unto those who affirm, that evil is good. For that saying is to be understood of the things wherein men do offend, or commit evil, and not of the persons themselves. And therefore, he which saith that adultery is good, is rightly taxed by that saying of the Prophet: but he who pronounceth that man to be honest, whom he taketh to be chaste, not knowing him to be an adulterer, that man is deceived, not in the true sense of that doctrine of things that be good and evil, but is deceived by the close carriage of men in their manners; calling him a good man, whom he thinketh to be endued with that which he knoweth to be good, and yet affirming still, that an adulterous person is evil, and a continent person good: howbeit, saying that this man is good, not knowing that he is an adulterer, and that man to be evil, not knowing that he is an honest liver. Furthermore, if any man do escape mischief by error, as it happened to us in our journey which we formerly remembered, by that it may appear, that some good cometh unto a man by error. But when I say that any man is deceived, either without any hurt to himself, or else to his particular good, I do not therein affirm, that error is no evil, or that it is a good after a sort: but I speak of that evil, whereinto a man falleth not; or of that good whereunto a man attaineth by erring, expressing what doth fall out, or not fall out upon precedent error. For error, simply by itself, being either a great evil in a great matter, or a little evil in a little matter, is always notwithstanding an evil. For, who but a man that is ignorant, will deny that it is an evil, to allow of untruths for truths, or adjudge truths to be untruths, embracing incertainties for certainties, and certainties for incertainties? But, it is one thing to think a man to be good that is bad, whereof error is the occasion; and another thing, by this evil not to be endamaged, or not to incur another evil, although we receive no detriment by an evil man, who is deemed good. Also, it is one thing to think that to be the way, which is not the way: and another thing by this evil of ignorance, to get some good; as namely, to escape the conspiracies of evil persons.   

CHAP. 20.  
That every kind of error is not sin: neither because we often err in some things, all assent in matters is to be abrogated and taken away, as the Academical Philosophers would have it.  
YEt can I not certainly set down, whether it may be called an error, when a man holdeth a good opinion of an evil man, not knowing what he is in manners and conversation: or else when, in stead of those things which we discern by our corporal senses, the like are presented unto us, being either spiritually perceived, as it were, with the body; or bodily perceived, as it were in the spirit. Much like unto that which the Apostle Peter believed to be sor indeed, when he thought he saw a sight, being suddenly delivered out of prison and fetters by the angel: or in corporal things, when that which is hard, is accounted easic; or that sweet, which is sour: or that which is unsavoury, to be pleasant in smell: or else that it thundereth, when a chariot runneth: or when one man is taken for another, two being alike; which oftentimes happeneth in twins; whereupon the Poet affirmeth, that mistaking in such cases, is an acceptable error in Parents. And so whether many other things of like condition, be to be pronounced sins. This question, though it be most knotty and entangled, having troubled the heads of the subt. 〈…〉 t Academiees, yet have I undertaken to unfold it; that is to say, Whether a wife man ought to give his approbation of any thing to 〈◊〉, 〈◊〉 he should allow of falsehood for truth; seeing all things, as they do affirm, lie either hidden in the secrets of nature, or else be ambiguous & uncertain. Whereupon I composed three Books, when I was first converted, to take away those stumbling blocks, which stood in the door (as it were) to withstand me. Also the despair of finding out the truth, was to be removed, the same being fortified by their reasons & arguments. With them therefore, all error is accounted sin: which they defend to be inevitable, ●nles every man's particular approbation in any thing, be utterly suspended. For, they do hold that man to be in error, whosoever assenteth unto things uncertain, affirming that nothing subject unto the eye of mā●s certain & infallible; because there is no sensible difference between falsehood and truth in outward appearance; although sometimes, that falleth out to be truth, which seemeth to be the same, a position maintained with most impudent, though ingenious arguments. Howbeit, with us in divinity, it is said, that the righteous man liveth by faith. But, if assent and approbation be taken away, faith also is destroyed. Because, without approbation or allowance, we believe in nothing. And those invisible things concerning our salvation, be most true and certain, though they be unseen; which, if they be not believed, it is impossible to come to everlasting life, which is not otherwise but eternal. I know not therefore, whether we may say as they say, who be so far from thinking that they shall live for ever, as they know not whether they do live while they be in this world: wherein they do plead ignorance, although it be a thing which they cannot but know. For, there is no man admitted in reason to say, that he knoweth not whether he liveth or not; because, if he be not a living creature, he hath no sense or understanding at all: because, not only to know, but also not to know, be properties incident only to the living. Howbeit, in denying that they do live, they would seem to prevent error: when as in very deed, by that matter of error, they are convinced as by a consequence, that they believe he cannot err which liveth not. As therefore, it is not only true, but also very certain, that we live; so likewise be many things true and very certain, whereof for us to give allowance and approbation, God forbid but that it should be rather accounted wisdom, than madness in us.   

CHAP. 21.  
Although to err, is not always a sin, yet is it a perpetual effect and note of man's infirmity and wretchedness.  
IN certain things therefore, it is not material to salvation, whether they be believed, or not; as whether they be believed indeed, or reputed ●o to be, or else be deemed false. In which things to be deceived, that is to say, to mistake, or take one for another, is not to be adjudged a sin: or if it be, it is the least & lightest sin. Finally, let it be of what quality soever, it is no part of that way which bringeth us to God: which way is faith in Christ, working by love and charity. Out of this way were not those parents misled in that acceptable error, and mistaking of their twins. Neither did the Apostle Peter wander out of this path, when as, supposing he saw a vision, he took one thing for another in such sort, as through the shadow of those bodies wherein he thought he was, he did not know the true bodies wherein he walked, until such time as the angel parted from him, by whom he was se● at liberty, being a prisoner: Neither did jacob the Patriarch wander out of this way, in supposing that his son was s●aine by a wild beast, when as he was yet living. In these and such like falsities we be deceived, without shipwreck of our ●aith in God; and go also amiss, although we leave not the way which leadeth us unto him. Which errors, or mistake, although they be no sins, yet are they to be accounted in the number of the evils of this life, which is so prone to vanity, as in this world untruths be entertained for truths, truths discarded for lies, and things uncertain retained for certain. For, although these things be set apart from that faith which bringeth us to the true, undoubted, and eternal felilicitie; yet be they not separated from that misery wherein we live, being in the flesh. For, we shall in no sort be deceived, either in any sense of the mind or body, if we were once invested in that perfect state of felicity.   

CHAP. 22.  
That every lie is a sin, yea even that which is called an officious lie; that is to say, a lie made for, the safety of another, albeit it is not so heinous as that lie which is made with an intent to do hurt.  
Moreover, every lie is therefore said to be a sin, because every man, not only when himself knoweth what is true; but also, if at any time he err, and is deceived as a man, aught to speak as he thinketh in his heart, whether it be the truth indeed, or a reputed verity, and yet not the same. For, every one that lieth in any thing which his conscience telleth him to be otherwise, that man speaketh with (a will to deceive. Words therefore were devised, not as means for men to beguile one another, but whereby they might open their thoughts each to other. To make therefore words the instruments of deceit, being not ordained to that end, is a sin. Neither is any kind of lie not to be deemed a sin, for that we may thereby perhaps pleasure one another. For we may happily do good to some, by stealing from others: as in case the poor man, to whom that is openly given, which we have stolen, ●eele benefit thereby; and the rich man whom we have privily robbed, feeleth not the loss he hath sustained. Let therefore no man hold, that such a theft is not a sin. We may in like manner; by committing adultery, make show of a good turn done unto her, who being in case to die for love, if a man do not consent to her desire, howsoever she may be purged by repentance, if she happen afterwards to recover and live. Neither by that reason, shall any such sin be denied to be adultery. For, if chastity doth please us in the strict observation thereof, what doth then that word truth, I pray you imply, that chastity should not be broken by fornication being done for the good of another; and that truth on the contrary, should be violated by lying, in respect of any like sequel of profit to others? A lie therefore, cannot at any time deserve praise or allowance, although we lie sometimes for other men's safety. It is therefore a sin, although a venial sin, being on the one side excusable by reason of our affection to do good, & condemned on the other side, because it is fraudulent. For, it cannot be denied, but that men do greatly further other men's profit and good who do not lie but for the preservation of some other body. Howbeit, in that their action, their kindness and affection, and not the fraud or deceit used therein, is unworthily commended in respect of the fact, or else is recompensed in this world: which, to be remitted and pardoned, is sufficient and enough, although also it be not made common, especially to the heirs of the new Testament; to whom it is said, Let yea, yea, & no, no, be in your mouths. For, whatsoever is beyond the limitation thereof, proceedeth from the motion of evil. In respect of which evil, never ceasing to undermine us while we live in the flesh, the coheirs of Christ do therefore use this saying, Forgive us our trespasses.    

OF THE CAUSES OF good and evil.  

CHAP. 23.  
The chief and only cause of good is God's goodness; defection or falling from God, being also the original cause of evil.  
THese matters therefore being thus handled, according to that brru●tie whereunto I am tied; forsomuch also, as the causes of good and evil are to be understood and learned, as also ourselves so far forth instructed touching the way itself, as may suffice to lead us to that kingdom (where there is life without death, truth without error, and felicity without interruption) we ought not to doubt, that the cause of good effects or things pertaining unto us, doth grow out of any other ground, than of the goodness of God; and that the revolting will, first of angels, and afterwards of men, rejecting an immortal good, and embracing the contrary, was the original cause of evil or sin.   

CHAP. 24.  
There be four secondary causes of evil, namely, Ignorance, Concupiscence, Sorrow, and Pleasure.  
THe first and original evil which happeneth unto man, being a reasonable creature, is, his privation of good: Afterwards also, ignorance in the actions of this life did creep in, whether man would or no; as also a concupiscence, or fervent desire of things hurtful and pernicious, with whom as companions, be brought in privily, error, and grief or sorrow. Which two evils, after they be sensibly perceived to hang over our heads, that motion of the mind which moveth us to shun them is called fear. Moreover, the mind after it hath obtained the things it earnestly desireth, although they be hurtful and frivolous; yet the same being void of sense and understanding thereof, by reason of error wherewith it is blinded; or else being bewitched with a contagious delight and pleasure therein, it is carried as it were, this way, and that way, with a false conceit of joy. From which fountains (as it were) of corruption, not of fullness, but of emptiness, all man's misery and wretchedness doth spring.    

OF THE SIN OF Adam.  

CHAP. 25.  
That the damnation, both of angels and men, because they sinned, was just; howbeit their punishment not alike, or the self same. Also, what was the condition or state of man before he fell into sin.  
WHich nature notwithstanding, amidst his miseries, could not lose his desire to obtain eternal life: Howbeit, these evils were general, both to men and angels, who were damned in respect of their malice, by the justice of God. But man hath his peculiar punishment in the death of his body. For the Lord did threaten death unto him, in case he sinned. And God so enduing him with free-will, as that yet he would have him subject to his will, and kept in awe to fall for fear of destruction, did also place him in the bliss of Paradise, as it were in the shadow of life; from which he should have been advanced to greater felicities, if he had kept himself righteous.   

CHAP. 26.  
The sin of the first man, and his punishment, fell not only upon Adam; but flowed also to all his posterity. And so by one man, sin came into the world.  
HEreupon Adam, after he had sinned, being a banished man, did bind over unto death and destruction, his whole posterity and offspring; whom by sinning he did pollute in himself, as in the root: insomuch, as whatsoever issue was begotten in the concupiscence of the flesh, (in which, a punishment of quality like to disobedience was inflicted) by Adam and his wife, who was the cause of his transgression, being jointly damned, should draw original sin from them; by which also, they should be drawn by errors and many agonies, into those endless punishments, with the revolting Angels, the corrupters of mankind, the possessors of that infernal place, and with their consorts & companions. Thus came sin into the world by one man, and death by sin; and so it is conveyed into all mankind, all having sinned in, and through one. For, the Apostle in that place, calleth the world, All mankind.   

CHAP. 27.  
It was wrought by the only and great mercy of God, that only men, of sinful nature, should hope for reformation; that is to say, redemption: which hope is not, either in the angels that sinned, or in the devils.  
IT followeth therefore, that the whole mass and lump of mankind, lay damned in sins, or rather wallowed therein, and ran head long from vices to vices: and being combined with the angels that sinned, received most condign punishment for their wicked revolting. Whatsoever therefore, the wicked do wittingly commit in their blind and unbridled concupiscence, & whatsoever punishments they do outwardly suffer in the face of the world, against their wills, is to be imputed to the justice of God's wrath; neither doth the justice of God cease to give life and strong constitution to the wicked angels, who die if his divine help be withdrawn: And likewise, to give form and life unto the ●eedes of men, in what progeny or stock soever, being either defiled or damned, fashioning the limbs and parts of the body between times, quickening the senses by degrees, and in their places, as they lie in the body, and giving them inward nutriment. For, he thought it better to draw goodness out of evils, rather than not to tolerate any evils to be at all. And in case it had been his will, not to have had any reformation in man, to make him better (as it was in wicked angels, in whom there is no amendment) might it not very condignly have comen to pass, that that nature which he hath spurned under his feet by abusing the power or will he had given him, the commandment of his Creator, and transgressed the same, (which he might very easily have observed) which hath blemished the image of his Creator, being in him, by a contemptuous turning away from the light thereof, which wickedly violated by the power of free-will, the wholesome servitude that he should have performed to his laws, should universally therefore be forsaken of him, and sustain an everlasting punishment by due desert? Truly thus he should have done, if he had been only just, and not merciful also, and had not given more evident demonstration of his mercy, which he was no ways bound by promise, or duty to have performed; especially, in the redemption of such as were unworthy thereof.    

OF THE FALL AND sin of the Angels.  

CHAP. 28.  
The revolting and wicked angels, did all of them sin together & dwell together perpetually damned. But the good angels, and such as cleaned unto God, do enjoy eternal felicity.  
Certain therefore of the angels, which left God by their sinful pride, were thrown down from the high habitation of heaven, to the uttermost darkness of the air or element below; and the number of angels which remained, had their dwelling with God in everlasting happiness and holiness. For, neither were the rest of the angels begotten of that one angel which fell and was damned, whereby original sin did bind them, as it did mortal creatures in the chains of guilty posterity, drawing the whole multitude into the punishments due to the offenders, But that one Angel who exalted himself with his associates impiety, and is therefore made a devil, by that his pride and exaltation is cast down with them; the rest which cleaved unto God in godly obedience, receiving a certain light and knowledge, which the others had not, whereby they rested assured of their eternal and permanent estate.   

CHAP. 29.  
To supply the places of the Angels that fell, certain are chosen by God, out of the number of mortal sinners upon earth, to enjoy everlasting life and heaven.  
IT pleased therefore the Creator of the whole world, and moderator thereof, Almighty God; that, because the whole company of the angels did not sin by forsaking God, that the number of them which perished, should remain in everlasting destruction: And that the number of them which stood firmly unto God, should dwell in security of their most certain, known, and everlasting felicity: and that the other reasonable creature, which was man, because he was generally in the state of perdition by reason of sins and punishments, as well original, as personal, by that part of mankind which was restored, that which the fall of the devil had diminished from the society of angels, might be supplied again. For, so it was promised to the Saints at their resurrection, that they should be equals with the angels of God. That heavenly Jerusalem therefore, being our mother, and God's city, shall not be destitute of the full number of 〈◊〉 citizens, but rather shall be more populous in her kingdom. For, we know not either the number of holy men, or of these fowl fiends that fell; in whose places, the succeeding soon of the Church, that holy mother, who seemed to be barren upon earth, shall have their perpetual habitations, in that peace and tranquillity, from whence they fell; and that without either term, or limitation of time. But the number of those citizens, which either now is, or hereafter shall be, is inwardly seen to their maker and workman; who calleth those which yet are not, as well as those which now be: disposing of all things in measure, number, and weight.    

OF MAN'S FREE-will.  

CHAP. 30.  
That sinful men cannot be redeemed nor saved, other by the 〈◊〉 of their own works, or on the free-with of their own mind.  
But may that part of mankind to whom God hath promised freedom & fruition of his kingdom, be redeemed by the merits of their own works. God forbid. For what good can a reprobate work unto himself, except he be delivered from the state of perdition? Can his free-will perform that work? God also forbid that. For, man abusing the liberty of his free-will, lost both himself, and the benefit of his free-will. For, even as he which killeth himself, doth that fact while he is in life, but is no more a living creature after he hath murdered himself, wanting power to revive himself after he is slain, even so, when man did sin in his free-will, he lost the same after sin had got the victory. For, if any man be subdued, he is a vassal and slave to him that vanquisheth him. This saying is out of Peter the Apostle: which, seeing it is true, what other liberty (I pray you) hath such a bondslave, except it be to take his pleasure in sinning? For, he is a dutiful servant, which willingly doth his masters will. By which reason, he hath free liberty and scope to sin, that is the servant of sin. Whereupon also it followeth, that no man shall have freedom to do well, except he be freed from sin, and become the servant of righteousness. For, to rejoice in well doing is true freedom; as also to obey the commandment of God, is godly servitude. Which liberty to do well, how can it be in man, that is a slave, & sold to 〈◊〉? except he be redeemed by him, whose saying i● is; If the son shall make you free, then shall ye be free indeed. Which thing, before it begin to be in man, how may any creature boast of free-will in any good action, 〈…〉 ch hath not ye● a liberty given him to do well? except a man, being puffed up with vain pride, will arrogate that unto himself, which the Apostle forbiddeth; saying, By grace are ye saved through faith.   

CHAP. 31.  
That we ●e not saved by the merit or worthiness of our own faith.  
ANd 〈◊〉 not men so farforth arrogate this faith unto themselves, as they will not know that it is given of God: according to the saying of the same Apostle in another place, who confesseth that himself obtained the mercy of God to make him believe: who addeth further in that place, saying, And that also, not of yourselves, but it is the gift of God; not of works, lest any man should boast of himself. And lest there should be deemed any defect of good works in the faithful, he saith again; For we are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in. Then are we therefore truly made free, when as God hath made us anew; that is to say, doth fashion, or alter, and create us again, not as we are men, which is already done; but that we may become good men, which now he accomplisheth by his grace: that we may be made a new creature in Christ jesus, according as it is said by David, Create in me, O Lord, a new heart. For, God had already created his heart, as much as pertaineth to the natural perfection of the heart of man.   

CHAP. 32.  
That we are not in any part or sort, the cause of our own salvation, and of that will which is in us to do well; but that the same only and solely consisteth of the mercy of God.  
NOw, lest any man should boast of that liberty or freedom of his own will, albeit he will not brag of works, as though merit were derived from free-will, and that the liberty or faculty to do well were to be ascribed thereunto, as a reward due unto the same: Let him listen unto the same Preacher of grace, saying, For it is God which worketh in you both the will and the deed, even of his good pleasure. And in another place, So than it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Whereby it appeareth without all doubt, that although a man be of that ripeness of years, as his own reason may direct him; yet can he not believe, hope, or love, except he will himself: nor yet come to the crown of that high calling of God, except he run by his own will. How is it therefore said, Not in him that willeth, nor in him that runneth, but in God that showeth mercy; but because that the will itself, as it is formerly written, is prepared by God or else perhaps that this saying, Not in him that will 〈…〉, nor in him that runneth, is so written, because it consisteth of both; that is to say, of the will of man, and of the mercy of God: to the end, that we may so understand that saying of Not of him that willeth, nor of him that runneth, but in God that showeth mercy; as though he said, The will of man is not sufficient of itself, and alone, if also God's mercy do not accompany it, & that therefore the mercy of God by itself, and alone, doth not suffice, if also man's will go not with it. By which reason, if it be truly said, that it is not in him that willeth, but in God that showeth mercy, because the will of man doth not simply and alone accomplish that work; why is it not of the contrary truly inferred, that it is not in God that showeth mercy, but in man that willeth; because God's mercy doth not solely perform that action? Furthermore, if no Christian dare affirm, that it is not in God that showeth mercy, but in man that willeth, lest he should most plainly gainsay the Apostle; it followeth them, that we take this his saying, (Viz. That it is not in him that willeth, nor in him that runneth, but in God that showeth mercy) to be true, in as much as the whole work is to be attributed unto God, who both prepareth that good will which is in man, as standing in need of his assistance; and afterwards also helpeth the same, being so prepared. For, the good will, or will to do good in man, goeth before many of God's gifts, but it is not precedent to all. And when it followeth & cometh after God's gifts, yet is it a companion amongst them. For it is both ways read in holy scripture; viz. Both his mercy shall go before me, & also his mercy shall follow me. It preventeth or goeth before him that is backward, to make him willing; and followeth him that is forward and willing, lest his will become frustrate. For why are we admonished to pray for our enemies, being of themselves unwilling to live virtuously, but only that God would work a will in them to do well? Wherefore also, are we willed to ask at God's hands, to the end we may obtain, but that our petition may be performed by him, to whom we are petitioners? By whom also it is wrought, that we will or desire that which we pray for. We pray therefore for our enemies, that God's mercy may prevent and go before them, as it hath done before us. We pray also for ourselves, that his mercy may attend upon us.    

OF CHRIST THE MEdiator.  

CHAP. 33.  
That Christ is our Mediator & peacemaker with God, because he maketh him our friend by the oblation of that sole sacrifice, which is himself.  
Mankind therefore was detained in the state of just damnation, and all were the children of wrath; of which wrath it is written, Because all our days are in declination, and we ourselves are fallen into thy displeasure, our years are folded up as a Spider's web. Of which wrath, Io● also saith, For man which is borne of woman, is short of life, and his days full of sorrow. Of which wrath also, our Lord jesus saith, He that believeth in the son, he shall enjoy everlasting life, but he which doth not believe in him, is not in the state of salvation, but God's wrath and indignation abideth upon him. He saith not, It shall come upon him; but, it abideth upon him. With this every mortal creature is borne. Whereupon the Apostle saith, For we were also by nature the children of God's wrath, even as others were. Seeing therefore, all mortal creatures were by original sin in this displeasure of God, the same lying so much the more heavily upon us, by how much our own sins, added thereunto, did also aggravate the same by their greatness and abundance; a mediator in this case was behoveful and necessary, that is to say, a reconciler, who pacified God's wrath, by the oblation of that sole sacrifice, whereof all the sacrifices of the Law and Prophets were but shadows. Whereupon the Apostle saith; For, if when we were enemies, we were reconciled to God by the death of his son, much more now being reconciled, shall himself by his bloodshedding be a protection unto us against his wrath and indignation. For, when God is angry, the perturbation which is in him, is not such as is in the mind of a man when he is offended; But the word being borrowed from the passion which is in mortal creatures, God's revenge which of itself is never but just, putteth on the appellation of anger or wrath. Inasmuch therefore, as we are reconciled unto God by a Mediator, receiving the holy Ghost, whereby we are made friends of foe's (for that how many soever be sanctified by the spirit of God, become the sons of God) this reconciliation cometh of the mere mercy of God, through jesus Christ our Lord.   

CHAP. 34.  
That Christ (who is the word of God) to the end he might be our mediator & peacemaker with God, did take flesh and was incarnate of the virgin, Marry.  
OF which Mediator, to speak in that ample manner, as the matter itself doth deserve, would ask a long discourse, & yet could not worthily be expressed by the pen of any man. For, who could with fit words set forth this only thing, namely, that the word was made flesh and dwelled in us, to the end we should believe in the only son of God the father, being omnipotent, borne of the holy Ghost, and the virgin Marie? and that the word was so made flesh, as, although the flesh was begotten by his divinity or deity, yet was there not any mutation or change of his divinity or deity into the flesh. Moreover, in this place we are to take this word Caro, which is flesh, to be homo, that is, man; the speech figuratively signifying the whole, by the part: which, for example, this saying doth demonstrate; namely, Because by the works of the law, all flesh, that is to say, every man, shall not be saved. For, we may lawfully say, that in this susception, or incarnation, there was no defect in the human nature: the same nature being yet void of all sinful copulation, & not such as is begotten between man and woman in carnal concupiscence, wrapping us in the bond of sin, the stain of which original guilt is washed away by regeneration; but such as was fit to be borne of a virgin, being a thing conceived in the faith, & not in the lust or sinful appetite of the mother. For, if in the birth of him that was borne, her integrity had been blemished, then should he not have been borne of a pure virgin: and the whole Church should also untruly confess (which God forbid) that he was borne of a virgin: which Church, following the example of Christ's mother, doth daily bring forth members of that mystical body, and yet notwithstanding is a virgin still. Read (if you list) my Letters touching the virginity of Saint Mary, written to that renowned man Volusianus, of whom I do here make mention with all reverence and love.   

CHAP. 35.  
That Christ, who consisteth of two natures, namely divine and human, is notwithstanding but one in subsistence.  
CHrist jesus therefore, the son of God, is both God and man. God before all worlds, and man in this age or world wherein we live. God, because he is the word, (for God was the word) and man; because, to make an unity of the person, a reasonable soul and the flesh were adjoined to the word. Wherefore, as he is God, he and the father be one: and, as he is man, the father greater than he. For, being the only son of God, and that not of grace, but by nature, to the end therefore, that he might be replete with grace, he is also made the son of man; and the self same he, being both of both, is yet but one Christ, because, when he was in the figure of his deity, he thought it to be no robbery unto God, for that it was his natural essence, which was to be equal with God the father. But he afterwards debased himself, taking upon him the habit of a servant, and yet not losing or diminishing the habit of his godhead. By reason whereof, both he became an inferior, and remained also an equal with God the father; being yet but one, though, as is before affirmed, of two natures. Howbeit, one in respect of the word, whereby is meant his godhead, and another in respect of his manhood. For, in respect of the word, or his deity, he is equal with his father; and in respect of his manhood, inferior to the father. The only son of God, and yet also the son of man: the only son of man, and yet the same also the son of God: being not two sons unto God, as he is God and man, but the sole etc. only son of God, our Lord and Saviour jesus Christ, being God without all beginning, and man with a beginning.   

CHAP. 36.  
It was not upon any merit of man, no not of the manhood which was in Christ himself, that he was made man.  
THe mercy of God, in this Chapter, is by itself most highly and evidently extolled. For, what deserved the human nature which was in the man Christ, that it should be specially chosen to be united in the person of the only begotten son of God? What will to do well, what devotion or zeal to any good intent, or what precedency of good works whereby this man deserved to be united to the person of God? And, was he first a man, and this singular benefit ordained for him, that he should of himself tie God unto him by some special desert? For, from the time that he was made man by the assumption of the flesh, he began to be none other thing, than the only son of God; and that also in respect of the Godhead, which was the word, by the assumption whereof he was made flesh; that is to say, man as well as he was God: that even as every man is but one in person, though he consist of two parts, that is to say, the reasonable soul, and the flesh: so was Christ but one person, being both the word, and also man. To what other end than was this so great glory, freely (no doubt) bestowed upon mankind, without any merits precedent▪ but only to give evident demonstration and testimony of God's great and only mercy in this union, to such as look into the same truly, and with good consideration: that all mortal creatures may understand, they be justified from their sins, by the same mercy & favour, by which it was wrought and came to pass, that the man Christ could not be polluted with sin. In which manner, the angel saluted his mother, when he brought her tidings of this birth which followed; saying. Hail, full of grace. And a little after he saith, Thou hast found favour in God's sight. Which two sayings, of being filled with grace, and finding favour in God's sight, do import, that she should not only become the mother of him that was her Lord and Saviour, but also of the Lord and Saviour of all mankind. And of Christ himself, john the Evangelist saith, And the word was made flesh, and dwelled in us: and we saw, said he, his glory, being the glory of the only begotten of his father, full of grace & verity. Wherein it is to be observed, that where he saith, that the word was made flesh, that was to say, full of grace. And where he saith, the glory of the only begotten of the Father; that is to say, fullness of verity or truth. For truth it was, that he was the only son of God, not by grace, but by nature. And, of mere favour and grace he took upon him the manhood, and that in such an unity or conjunction of the person, as he himself also became the son of man.    

TOUCHING CHRIST'S Incarnation. CHAP. 37.  

CHAP. 37.  
Now, by the manner of his conception, we are to understand, that the word did through grace only, and not through any merit of his humanity, assume and put upon him the body of man, uniting the same unto him.  
NOw therefore, the self same jesus Christ, the only begotten son of God, that is to say, our only Lord, was borne of the holy Ghost, and the virgin Marie. And on the other side, the holy Ghost is of the gift of God; which gift also, is equal with the giver. By which reason, the holy Ghost is God, not inferior either to the father, or to the son. Whereupon it is to be inferred, that seeing the birth of Christ touching his mankind, is to be imputed to the influence of the holy ghost, what other thing is demonstrated therein, than the mere grace of God? For, when the virgin demanded of the Angel, how it should come to pass which he told her, because she did not carnally know any man? the Angel answered, The holy ghost shall replenish thee, and the power of the highest shall overshadow thee: and therefore that holy one which shall be borne of thee, shall be called the son of God. And, whereas joseph would have put her away, accounting her to be an adulteress, because he knew she was not with child by him, he received this answer from the angel, Be not afraid to retain Marie as thy wife still: for, that which is borne or conceived in her (that is to say, that which thou suspectest to be begotten by another body) is of the holy Ghost.   

CHAP. 38.  
That Christ is neither the son of the holy Ghost, no yet begotten or conceived by him, as by a natural father.  
ARe we yet therefore to affirm, that the holy Ghost is father unto Christ, as he is man, as namely, that God the father begot the word, and the holy Ghost his humanity; of which substances, Christ being united & made one, is by that reason on the one side, the son of the father, in that he is the word, and on the other side, the son of the holy Ghost, as he is man; as though the holy Ghost, as it were his father, did beget him of the virgin his mother? Who dare be so bold, as to avouch this? neither is it needful by argument or disputation to declare, what other absurdities do follow hereof; seeing this one assertion is so absurd in itself, as the ears of the faithful cannot endure to hear it. Therefore, as it is in the Creed, our Lord jesus Christ being God of God, and man begotten of Mary the virgin and the holy Ghost, consisting of either substance, that is to say, both divine and human, is notwithstanding, the only begotten son of God the father, from whom the holy. Ghost doth proceed. How then do we say that Christ was borne of the H. ghost, if the holy Ghost did not beget him? or is it so said, because he made him? The reason is, because as jesus Christ is God, all things were of his creation; but, as he was man, he himself was created & made, according to the saying of the Apostle, For, he was made of the seed of David according to the flesh. But, seeing the whole Trinity did create and make that creature, which the virgin did conceive and bring forth, though appertaining and adjoined to the person of the son (for the works of the Trinity be inseparable) why is the holy ghost only named in the making of this creature? Is it because, when one of these three be named in any one work, that the whole Trinity is assistant in that work? It is even so, and may be made plain unto us by example or demonstration. Howbeit, we must no● any longer stand upon this point. For, it remaineth, that we declare how it is said, that he was borne of the holy Ghost, being no way the son of one same holy Ghost. For, no more may the world, without impiety, be called the son of God, because God made the same; neither else, that it was borne of him: but rather, we may rightly say, that it was made, or created, or builded, or ordained by him; or use words of the like sense. Seeing therefore we do confess, that he was borne of the holy Ghost, and the virgin Marie, it is a matter of great difficulty to discuss, how he should not be the son of the holy Ghost, but the son of the virgin Mary; notwithstanding, that he was begotten both of the one, and of the other. Without all doubt he was not borne of him, as of a father, though he were so of her, as of a mother.   

CHAP. 39  
Not every thing that is said to be borne of any thing, may properly be called the son of that it is said to be borne of.  
IT is not therefore to be granted, that whatsoever is borne of any thing, it should straightway be called the son of the self same thing. For, to omit other instances, the begetting of a son by a man, is after one manner, and the growing of the hair of a man's head, the breeding of a louse, and of a worm in man's body, is after another sort; not any of which kinds is to be termed a son. Therefore, to speak no more of these (because it is unseemly to compare them with a thing of so divine a nature) they verily, which be born of water, and the holy Ghost, no man can properly call them the sons of the water, but be truly called the sons of God, & of the Church their mother. In like manner therefore is Christ, being begotten of the holy Ghost, the son of God the father, and not of the holy Ghost. For that also, which we have spoken touching the hair of the head, and the rest, maketh only for this purpose, to let us to understand, that not every thing begotten of any man's body, may consequently be called the son of him, of whom he is so borne, no more than it followeth, that all they which be called the sons of any person, must therefore of necessity be begotten of the same person, whose sons they be called; such as be they which be adopted sons. Again, some be called the sons of Gehenna, or hell, not because hell was their father, or begot them; but because they be prepared for that place: Much like to them which be called the sons of God's kingdom, because they are prepared for the same.   

CHAP. 40.  
In that Christ is said to be borne of the holy Ghost, is meant, that man in like manner, by the mere grace of God (which is called the holy Ghost) and the word of God, is partaker of the divine nature, and united or engrafted into the person of Christ.  
seeing therefore, something may be borne of any creature, and yet not so, as it needs must be his son: Neither on the other side, every one which is called a son, must necessarily be the natural child of that person, whose son he is called; Then, without all doubt, this manner of generation, whereby Christ was borne of the holy Ghost, not as it were his son, and yet as it were the son of the virgin Mary, doth covertly convey into us the grace of God, whereby man, without any works or merits precedent, in his first conception or generation, whereby he had his being, is so united to the word, and the divine nature, in the unity of the person of Christ, as that consequently one and the same creature should be the son of God, which was the son of man; and likewise the son of man, being God's child. By which incarnation or assumption of human nature in Christ, the grace of God should be after a sort natural to that man which was the child of God, the same being incapable of sin: which grace, was in that regard to be expressed under the name or title of the holy Ghost; Because he is so properly God, that also he may be called the gift of God. Whereof to speak sufficiently, were too tedious in discourse.    

TOUCHING REGEneration, and the parts thereof.  

CHAP. 41.  
That Christ was without original sin, and that he was that sacrifice for our sins, by the which we were reconciled to God.  
he therefore, being not engendered or conceived by any pleasure of carnal concupiscence, (and therefore not infected with any original sin) & also by the grace of God being, in respect of the unity of his person, by a wonderful and unspeakable means annexed and conjoined to the word, which was the only begotten son of God, not by grace, but by nature (and therefore no actual sinner himself) yet was he notwithstanding, in respect of the similitude of sinful flesh wherein he came, called a sinner, or sin, being to become a sacrifice for satisfaction of sins: Which sacrifice or oblation he truly became, whereof other sacrifices, performed in the old law, were but shadows. Hereupon, after the Apostle had said, Let us beg reconciliation or atonement with God, for his Christ's sake; he forthwith addeth this, affirming, That God, for our sakes, made him to become sin, who was of himself blameless, and without sin, that through him we should be righteous in God's sight. He saith not, as it is read in certain vicious books, He that knew no sin, became sinful for our sakes; as though Christ in regard of us, should commit sin: But he saith, That man which knew no sin, which was Christ, was made sin by God, to whom we were to be reconciled: that is to say, was made an oblation or sacrifice for sins, whereby that atonement should be wrought. He therefore was made a sinner, that we might be righteous. Yet is he not our righteousness, but Gods: neither yet righteousness in regard of us, but in respect of himself: like as he gave demonstration that he was sin, not of his own nature, but of ours: not in himself, but in respect of us, put upon him in the similitude of sinful flesh, wherein he suffered, and was crucified. That although there dwell no sin in him, yet should he after a sort die unto sin, in that death which he suffered of the flesh, wherein there was a resemblance of sin. And, for that he was not an ancient transgressor with Adam, he doth by his new resurrection, declare or prefigure our restitution to life, from that old death, wherein we were dead through sin.   

CHAP. 42.  
That our death and resurrection by Christ, is sealed in the sacrament of Baptism.  
THis is that great sacrament of Baptism, which is celebrated in us, to the end that all they which be capable of grace, are made dead unto sin; because his flesh being the similitude of sin, suffered the death: and so shall they also be renewed in their lives by baptism, even as Christ was raised from death to life, out of the sepulchre, of whatsoever age they shall happen to be at the time of their baptism.   

CHAP. 43.  
That all sins, as well of infants as old men, which be baptised, be washed away in baptism.  
AS no man therefore, from the new borne babe, to the most aged creature, is to be excluded from baptism; so is none again which dieth not unto sin through baptism. Howbeit, infants do only die unto original sin; and they which be old, do die unto all such sins as by evil life they have added to original sin, derived from Adam in their nativity.    

TOUCHING Original and actual sin.  

CHAP. 44.  
Under the name of that word Sin in the singular number, many sins be many times included: and so again, under the appellation of many sins, one particular sin is comprehended.  
THey be therefore most commonly said to be dead unto sin, when as yet without all question, they be dead to many, nay to all manner of sins which they have particularly committed, either in thought, word, or deed: Because the singular number doth most commonly imply the plural; As for example, it is said of that verse of Virgil touching the horse of wood brought into Troy;  

Vterumque armato milite complent,  
With Soldier armed they filled his belly full;   
Albeit the same was replete with many soldiers. And in the Book of Numbers it is written, Beseech therefore the Lord that he will take from us the Serpent, he saith not the Serpents, wherewith the people were afflicted; meaning by one, infinite serpents like unto that one. And so on the other side, is that one original sin included in the plural number (when we say that infants be baptised to the remission of sins, and not to the remission of sin) wherein the speech is inverted or contrarily used; as whereby the singular number is signified by the plural: Like as it is spoken at Herod in the Gospel, when he was dead, they are dead which sought the life of the child; It was not said, he is dead. So likewise in Exodus, they made (said he) unto themselves golden gods: whereas indeed they made but one calf alone, whereof it is spoken, O Israel these be thy gods, which brought thee out of the land of Egypt. In which place the plural is put for the singular.   

CHAP. 45.  
That in the first sin of man, which is called Original, there be divers kinds of sin included, and not one alone.  
HOwbeit, in that one sin, which by one man entered into the world, and passed through all mankind, & for which also infants be baptised, many sins may be understood, if the same were severed and divided (as it were) into his members. For pride is there also to be found; because man loved rather to be subject to himself, than to the will of God. Sacrilege also, is to be ascribed unto man because he believed not. And homicide also, because he threw humselfes down unto death. As also spiritual fornication, because the integrity of man's will was corrupted by the persuasion of the serpent. And likewise theft, because he did eat of the forbidden meat. Avarice also, because he desired more than might have contented him. And so of any sin beside: which, upon more diligent examination, may be found or gathered out of this actual or committed sin.   

CHAP. 46.  
That infants be not only guilty of the sins of their gift father's, that is to say, Adam and Eve; but of their own, and the sins of their immediate parents added to original sin. That therefore regeneration is necessary for them, because that generation or of 〈…〉 is 〈◊〉.  
IT is also not impropably said, that ininfants stand-found for their father's faults, not only of the first parents Adam & Eve, but also of their own fathers, from whom they did naturally descend. For, that text of holy scripture, where it is said, I will lay the sins of the fathers upon the children, doth make them liable to that 〈◊〉 always, before such time as by regeneration they begin to have a● nearest in the new Testament: which Testament was prophesied in the saying of Ezechiel, that children should not bear the burden of their father's iniquities, Neither yet, that that Proverb should be more used in Israel affirming, the fathers have eaten sour grapes, and the children's fetch were set on edge. Every one therefore is to be borne anew, whether he may be freed from that sin, wherein he was borne. For, the sins which he afterwards committed by evil life, may be salved by repentance, whereof we have visible examples after baptism. By which reason recreation was ordained for none other counsel, but because our generation is vicious; insomuch as the man which is borne in pure wedlooke may say, I am conceived in iniquities, and my mother hath borne 〈◊〉 with my sin while I was 〈◊〉 womb. In which place he hath not say, I was conceived in iniquity and sin, which he might very well have said: but he had rather say, in iniquities and sins; because, both in that one sin, which hath infected all mankind (and is so great, as thereby the whole nature of man was consequently changed, & made subject unto death, as I have formerly maintained by reason) Many other be included, and other also committed by parents: which albeit they cannot alter or confound nature, as original (sin doth; yet do they by imputation make the children answerable for the same, except the free mercy & grace of God do help to make satisfaction.   

CHAP. 47.  
It is a matter left uncertain, whether all the sins of forefathers, as well actual as original, be extended to posterity, and to how many descents they be conveyed.  
But now as touching the sins of the Parents, wherein (from Adam, to every man's own father, being their progenetors) every child doth succeed his father: It is a disputable question, & that not without cause, whether the child that is borne, shall be guilty both of actual and original sins of all his ancestors, whereby every one, the later he is borne, the greater sinner he shall be borne? or, whether God doth therefore threaten posterity with revenge for the sins of their parents, unto the third and fourth generation, because he doth not extend his wrath any further upon the children for their father's faults), staying his proceedings therein by his own mercy lost they upon whom the benefit or grace of regeneration is not bestowed, should be pressed down with too heavy a burden in their everlasting damnation, if or necessity they should be capable, even from their cradle, or their forefather's sins originally, and punishable also for the same: or whether any other conclusion 〈◊〉 so great controversy, upon ●ector 〈◊〉 and conference of holy scriptures, may be found out, or not found out, 〈◊〉 not rashly give my definitive sentence, or resolute opinion therein.   

CHAP. 48.  
Original sin is by Christ only abolished.  
HOwbeit that one sin, which being 〈…〉 ainous in respect of the place and state of so great felicity wherein it was committed, as that in offence of one man originally; and (as I may say radically, all mankind was in the state of damnation, is not satisfied nor 〈◊〉, but only by the mediator of God and man, Christ jesus, who only was o 〈…〉 to be borne, as that he had an need of regeneration or new birth.    

TOUCHING THE baptizing of john Baptist.  

CHAP. 49.  
That john's baptism did not wash away sins, but was only a preparative to Christ's baptism: & why Christ would be baptised by john.  
THey were not therefore regenerate, who were baptised by john's baptism, wherein ●e himself was also baptised: But, they which received baptism at his hands, were prepared by his foreruning ministry, it were, who said, Prepare the way of the Lord, to him only, by whom only they be regenerate. For, his baptism was not in water only, as john's was, but also in the holy Ghost; that by the same holy Ghost, every one might be regenerated which believed in Christ; of which holy Ghost, Christ being borne, needed no regeneration. Whereupon, the speech of God the Father used unto him that was baptized, thou art my son, this day have I begotten thee, doth not only point at that particular day wherein he was baptized, but hath relation also to the time of his immutable eternity, thereby to give demonstration that the man Christ appertained to the person of the only begotten son. For, whereas that day, neither taketh his beginning from the end of yesterday, nor endeth at the beginning of to morrow, it is therefore always to day. He would therefore be baptised by john in the water, not because any iniquity that was in him should be thereby washed away; but that his humility might 〈…〉. So therefore 〈◊〉 to pass, that baptisms 〈…〉 him that needed washing, no more than death found any cause in him worthy punishment: that the devil being oppressed &c. vanquished by the verity of his righteousness, and not by the force of his power (because he had most unjustly slain him, without any desert of sin) he might justly lose the interest & possession, which he had of those which he held as prisoners, for the debt of sin. He therefore was partaker of both, (that is to say, of baptism & of death) and that cruelly, in regard of God's favourable decree, or disposition, it should be so, and not upon any urgent cause to be pittl●d; but other upon his pitiful will and disposition to undergo the same, that que man might free the world of sin, even as one man brought sin into the world; that is to say, upon all mankind.   

TOUCHING THE death, crucifying, resurrection, and ascension of Christ: is also of the fruit following all these. CHAP. 50.  
By Christ, not only original sin is abolished, but also all other sins forgiven.  
Only this being the difference, that one man had brought one sin upon the 〈◊〉, and this one man hath taken away, not only that one sin, but also all other sins which he found added thereunto. Whereupon the Apostle faith, The hurt done by one having sins, is not comparable with the benefit 〈…〉 〈◊〉 which came by one. For, one sin pulled upon us the justice of God to our condemnation; but his grace or favour justifieth us from many sins; Because, verily, that one sin wherewith we be originally stained, although, it be 〈◊〉 and but one, maketh every one subject to damnation; and the grace or mercy of God, on the other side, justifieth a man from many sins, who besides that one, whereof generally and originally he is Partaker with all mankind, hath manifoldly sinned by his own transgression.   

CHAP. 51.  
All in Adam were damned: but all 〈◊〉 Christ, be fraud from this damnation.  
HOwbeit, inasmuch as a little after he saith, As 〈◊〉 man's transgression 〈◊〉 the condem● 〈◊〉 of all 〈◊〉 the righteousness of one man was wrought the ●●stificatione of all, It doth plainly declare, that there were none of Adam 〈◊〉, but sons of damnation: and none on the other side delivered from damnation except he were borne again with Christ.   

CHAP. 52.  
That baptism being in or the similitude both of Christ death, and his resurrection, doth evidently declare, that all which be baptised, as well infants, as they which be at man's esate, do die to sin in Christ, and in him also do rise again to newness and holiness of life.  
AFter he had said as much as he thought sufficient for his Epistle, touching the punishment brought upon us by one man, and the favour by another, he doth consequently command unto us the wonderful mystery or holy baptism thereby to make us kn●w, that baptism in Christ is none other thing, than a similitude of Christ's death, and on the other side, that the death of Christ, is nothing else but a resemblance of the remission of sin, that, as he died indeed, so are our sins truly forgiven: & as his resurrection was certain, so is our iùstification. For he saith, What therefore shall we say? shall we remain in sin that grace may abound? For he had said before, where sin did abound grace did supper abound. Whereupon he propounded unto himself this question, Whether in respect of the abundance of grace to be expected; we are to abide in sin Whereunto he answereth, God forbid. And he layeth down a reason, saying, If we be dead to sin, how shall we live therein? Afterwards, to show that we were dead to sin, he saith, Do ye not know the same, in as much as: all we which be baptised in Christ jesus, 〈◊〉 baptised in his death? One of which text, if we be taught, that we are dead unto sin, because we are baptised in Christ's death; then undoubtedly be infants dead unto sin, which be baptised in Christ, because they be baptised in his death. For, it is spoken without exception of any, Whosoever therefore we be which be baptised in Christ, we are baptised in his death. For, to what sin do infants die by regeneration, but to that which they conceived in their birth and generation? By which reason, that which followeth doth belong also unto infants, where it is said, We are buried with him by baptism, into his death, that 〈◊〉 Christ chose from the dead by the glory of the f 〈…〉 n, so we should walk in newness of 〈◊〉. For, if we be fellow plants in the resemblance of his death, even so should we be in the like cale of his resurrection; being assured thereof, because the old man in 〈…〉 with Christ, that the bo 〈…〉 sin might be extinguished, whereby we might be no longer the set●●ts of sin. For, he that dead, is justified from sin, or 〈◊〉 no sin. And, in case we 〈◊〉 with Christ, we believe we 〈◊〉 also live with him; being assulred thereof, because, Christ, rising from death, doth not now die for ever, and that death also had no further power over him. For, in that he died to sin, he died but once; and in that he liveth, he liveth unto God. In like manner, think you that you are dead to sin, and yet living to God in Christ jesus. Out of this doctrine he began to prove that we ought not to persist in sin, that grace might abound, saying, If we be dead to sin, how shall we live in it? And to show that we are dead to sin, he addeth, saying, Do ye not know, that whosoever we be which be baptised in Christ jesus, we be baptised in his death? He therefore concluded that place as he began: for in such sord he specifieth the death of Christ, that he pronounceth Christ died unto sin. And to what other sin did he 〈◊〉, but to sin of the flesh, wherein 〈◊〉 as no sin, but a similitude only or 〈◊〉 and therefore he calleth it by the name of sin? He saith therefore unto those which be baptised in Christ death (wherein not only men, but also infants me baptised) for also we you that is to son, 〈◊〉, Christ; so 〈◊〉 also to think, than ye art dead unto sin, living also unto God in Christ jesus.   

CHAP. 53.  
That the crucifying of Christ, his burial, resurrection, ascension into heaven, and sitting at the right hand of his father, do demonstrate what the life of a Christian ought to be in this world.  
WHat soever therefore was actually performed in the crucifying of Christ, in his burial, resurrection the third day, ascension into heaven, and sitting at the right hand of his father, was done to that end, that the life of a Christian, acted upon this terrestrial stage, should resemble these actions of Christ, which were not mystically performed, only by relation, but actually indeed suffered. For, as touching his cross, it is said to those which will follow him therein, They which be Christ's, have crucified their flesh with their sins & concupiscences. And, as touching his burial it is said, We are also buried with Christ, by Baptism, into his death. Also, concerning his resurrection, That, as Christ did rise again from the dead by the glory of his father, even so we should live in newness of life. And, as touching his ascension into heaven, and sitting at the right hand of his father, If ye be risen again with Christ, seek those things which be above, where Christ is sitting on the right hand of God. Seek after celestial things, and not terrestrial. For, ye are already dead, and your life laid up with Christ in God.    

TOUCHING THE last day of judgement.  

CHAP. 54.  
That article touching the second coming of Christ, and the day of judgement, concerneth everlasting life and salvation.  
NOw, as touching that part of our Creed, which concerneth Christ, inasmuch as he is to come down from heaven, to judge both the quick & the dead, that matter is not pertinent to our life in this world, because it was no part of his actions formerly done, but of things to be performed in the end of the world. For, it doth concern us so far, as it agreeth with that saying used by the Apostle afterwards, When Christ your life shall appear, then shall ye also appear with him in glory.   

CHAP. 55.  
The signification of these words, Living, and Dead.  
CHrists Coming, to judge the quick and dead, may be taken two ways; as namely, whether we will understand the living to be those, whom his second coming shall find in this world, not then dead, but still living in the flesh: As also, that the dead signify those which either are dead, or shall die before his coming▪ or else, that the righteous are those living, and the unrighteous those dead; because the unrighteous shall also be judged. For, sometimes God's judgements are taken in the worst sense. Whereupon it is said, Because they have lived wickedly, they shall rise to their condemnation. And sometimes again, it is taken in good part, according to that saying, Save me, O God, for thy name's sake, and judge me in thy strength. For, through that judgement of God, there is a separation of the good from the evil; that the good, being to be divided from the evil and the destruction incident to them, may be selected to sit at the right hand of God. For which cause David cried out, Give sentence with me O God: and in the same vers. to expound himself he saith, and defend my cause against the ungodly people.    

TOUCHING THE Holy Ghost and the Church.  

CHAP. 56.  
That the Trinity might be complete, that article in the Creed is added, touching the H. ghost: after which consequently & in a most convenient order, is remembered the Church: because, that is the Temple and house of the Trinity, that is to say of the Father, the Son, and the holy Ghost.  
NOw that we have spoken of jesus Christ, the only son of God, our Lord and Saviour, as it is briefly laid down in our Creed; We are consequently so to believe in the holy Ghost, that thereby the Trinity may be complete, which is God. Afterwards, the holy Church is to be spoken of. Whereby we are to understand, that the reasonable Creature, being a Citizen of that free City jerusalem, after commemoration of the Creator, which is the eternal Trinity, should be put down. Because, whatsoever hath been said of the man● Christ doth appertain to the unity of the person of the only begotten. Therefore, to follow the direct rule of the Creed, it requireth, that the Trinity may have a Church, as an inhabitant his house, God his Temple, and the builder his own City. All which laid together, is in this place to be understood, not only of that part which wandereth in this world, from the Sun rising, till the setting of the same, praising the name of the Lord, as also after this worldly peregrination is finished, which singeth that new song mentioned in the apocalypse: But also is meant of that Church, which, sithence the fabrication thereof, cleaved always unto God, and never felt the punishment of her falling from God. This part, consisting of the holy Angels, remaineth happy, and is assistant to that part, which is militant upon earth, as it ought to do: Because both parts, shall be one in that eternal conjunction: and is now one in the Bond of charity; All being ordained to worship God. And therefore, neither this universal Church, not any part thereof, will generally or particularly be worshipped for, or as a God; neither yet be a God unto any person which is a member of God's Church: the same being composed of the Gods, which the God (not made) doth make. By which reason the holy Ghost, if it were a Creature, and not a Creator; should, no doubt, have been a Creature endued with reason. For, he should have been the chiefest Creature; & by that reason he should not have been preferred before the Church in that Article of our faith: Because he should have been a branch of that Church, in respect of that part thereof, which inhabiteth the heavens. Neither should he be provided of a Temple or Church, but rather should have been a Church himself. But he hath a Church; whereof the Apostle made mention: saying, Are ye ignorant, that your bodies be the Temple of ●●e holy Ghost which is in you, being given unto you by God? Of whom he spoke in another place: saying, Know ye not, that your bodies are the members of Christ? How then cometh it to pass, that he should not be a God, or inferior to Christ, whose members that Church containeth, who in this sort hath his Temple? For, neither is his Church one thing, and God's Church another; when as the self same Apostle saith, Know ye not that ye are the Temple of the Lord? For confirmation whereof he further affirmeth; and the spirit of God dwelleth in us. God therefore dwelleth in his Church: and not the holy Ghost alone, but the father also, and the Son, who saith of his body (by which he is made the head of the church instituted amongst men upon earth, whereby he holdeth the pri 〈…〉 acie over all) Destroy this temple, and I will build it up again in three days. God's Temple therefore, is none other than the holy Church ordained for the whole and highest Trinity, being that universal Church which is both in heaven and on earth.    

TOUCHING GOOD ANGELS.  

CHAP. 57  
That the state of the Church in Heaven is permanent and certain.  
But as touching that Church which is in heaven, what may we say of it? otherwise, then that there is not any one bad member therein: and that, there neither hath been any that ●ell, or was like to fall from the same since that time that God spared not the Angels that trespassed, as Peter, the Apostle writeth; but casting them into chains of infernal darkness, delivered them to be kept to receive punishment in the day of judgement.   

CHAP. 58.  
It is uncertain whether there be be any superiority or differences amongst the Angels. Also, some things there be which may breed argument and question concerning the Stars and Planets.  
HOw it is in that blessed and heavenly society, and what differences of persons there be there, as wherein albeit all of that number are called as it were by that general name of Angels (according as we read in the Epistle to the Hebrews, For to whom of the Angels hath God at any time said, Sat on my right hand? whereby, he comprehended all under that universal name of Angels) yet notwithstanding that there should be some in that place that were called Archangels: and whether those Archangels were called powers, whereupon that saying was grounded where it is said, Praise him all his Angels, praise him all his Powers: as though he should have said, Praise him all his Angels, praise him all his Archangels: As also what difference there is amongst those four appellations, under which the Apostle seemeth to comprehend that universal society in heaven (saying, Whether the Thrones, whether the Kingdoms, whether the principalities, whether the Powers) Let them say that can, if yet they prove that which they say: yet will I acknowledge mine ignorance in all these things. Neither can I certainly say, whether the Sun, the Moon, and all the Planets may be said to be of that heavenly society, albeit they seem unto some to be only lightsome bodies, void of sense and understanding.   

CHAP. 59  
It is a matter without peril, to be ignorant how, and in what manner the blessed Angels do speak unto us, or appear unto us, either in our sleep, or waking.  
Again, who can express in what shapes or forms of bodies, Angels do appear unto mortal Creatures; whereby they are not only seen, but touched and felt: and likewise how, not by any solid Corpulency or firm substance, but rather spiritual power, they do present, not to our bodily eyes, but to our spirits and minds, certain visions and apparitions: or whether they speak any thing, not to the outward ear, but rather inwardly; themselves having inward possession in the mind of man: as it is written in the book of the Prophets; And the Angel told me, which spoke in me: he doth not say, that spoke unto me, but in me; Or whether they do appear in dreams, & speak unto us, (for we have in the Gospel, this text; Behold, the Angel of the Lord appeared unto him in his dream, saying): By these means, Angels, do as it were, themselves declare, that they have no bodies that are to be felt: Making thereby a very doubtful question, how the fathers of old time washed their feet, and in what manner jacob wrestled with the Angel, grappling with him so hard as he did. When these last and first questions be propounded, every one conjecturing thereof according to his reach and capacity; men's wits be therein not unprofitably exercised, if these questions be soberly disputed, and the erroneous judgements of such suspended, which suppose they know that which they understand not. For, what necessity is there, that these, and such like things should either be affirmed or denied, or yet discussed with danger? seeing, without peril, they may be unknown.   

CHAP. 60.  
We are chiefly to take heed, lest Satan deceive us, who putteth on the similitude of an Angel of light.  
WE have more need, to judge and discern when Satan doth transform himself into an Angel of light: lest, by deceiving us, he seduce us to some pernicious errors. For, when he deceiveth the bodily senses, and doth not pervert the mind in matter of truth, and verity, them is there no danger for matter of religion. Or when, in the sergeant show of goodness, he doth, or speaketh those things, which are correspondent with good Angels, although in this case he is believed to be good: yet is this error nothing pernicious to Christian faith. But, when by these shows of good borrowed from others, he beginneth to draw us to those evils, which are his own; then, and in such case to descry him, and not to follow him, is a matter greatly, and needfully, to be looked unto. But, how is every man apt of himself, to eschew all his deadly eleceipts, except God be his guide, & protector? The difficulty whereof is profitable to this end, lest any man presume too much of himself, or one man depend too much upon another; but that every one should repose his hope and help in God. Which to do, none of the godly, certainly, make any doubt, but that it is our better course by much.   

CHAP. 61.  
That the Church militant upon the earth, consisteth of the faithful living in this world: which also is redeemed by Christ's blood, and under his protection.  
THis part of the Church therefore, consisting of the Angels, and powers of God, shall then, as it is, be known unto us when we are united thereunto, in the latin day, to dwell together in eternal felicity. Wherefore, this Church, which is far distant from that by reason of her peregrmation upon earth, is the better known unto us, in that we be in the same; and because also, it consisteth of mortal Creatures, which we are. And this Church is freed from all sin, by the blood of the Mediator, who was without sin; and therefore she useth this confident speech; If God be with us, who can be against us? Which God, spared not his only son, but gave him for us generally. For, Christ suffered not for Angels: Howbeit, whatsoever freedom, and delivery from destruction mankind received by his death, is therefore available for Angels also; because he is likewise after a sort reconciled unto them after those differences, whereof sin was the cause, between men and holy Angels: as also, for that the number that was impaired by the fall of the Angels, was repaired by the redemption of mankind.    

TOUCHING OUR Reconciliation and Peace with the holy Angels.  

CHAP. 62.  
That all things be restored by the blood and death of Christ: and that thereby, the blessed Angels, and faithful amongst men, be reconciled.  
IN like manner, the holy Angels do know, being taught by God (through the eternal contemplation of whose truth, they are made happy) what an infinite supply the sanctity of that City expecteth from mankind. Whereupon, the Apostle saith, All things are repaired in Christ, which were decayed, either in heaven, or in earth. For, as touching the ruin in heavenly things, all was made whole again by Christ: in as much, as whatsoever member was wanting in heaven, by the fall of the Angels, was restored out of the inhabitants upon earth. And, on the other side, they which live upon the earth, are restored to integrity: whereas mortal creatures, predestinate to eternal salvation, be renewed, having put off their ancient corruption. And so, by that sole sacrifice, wherein the Mediator was offered up, (whereof, the manifold sacrifices used in the old law were but figures) there was an atonement made between celestial and terrestial; earthly and heavenly things, or creatures; Because, as the same Apostle saith, In him it pleased the fullness of the Trinity to dwell, and through him to reconcile all things to himself, by his bloodshed uniting whatsoever either in heaven, or upon earth, in the bond of peace.   

CHAP. 63.  
That peace, is the fruit of this reconciliation; which peace with God, is always above our understanding: and that also which we have with the good Angels, is a thing whereof we are not capable in this life; although in that to come, we shall understand the same.  
THis peace passeth (as it is written) all understanding: neither can it be known of us until we come where it is. For, peace is always in that place & jointly amongst all intellectual Creatures, as also with the Creator thereof. Which peace passeth (as is said) all understanding, particularly ours, not theirs which always see the face of the Father. For, we mortal Creatures, notwithstanding we have all the understanding that man can have, yet do we know but in part: our sight in this world being obscurely by a glass. But, when we shall be associates to the Angels of God; Then, even as they, shall we also behold those things face to face, and bear as charitable an affection towards them as they do to us, because we shall love them as much as they do us. And so shall their love towards us be made known unto us, because ours shall be such, and as great towards them: Neither, shall it then pass our understanding. But the peace, or love of God which is in heaven towards them, shall, without all doubt, exceed both theirs, and our understanding. For, by God, the reasonable Creature which is blessed, is made happy: and not God by the Creature. Which being so, it followeth upon that which hath been said, that that saying, The peace of God, which passeth all understanding, is taken in the better sense; when, in that he saith, all, no, not the understanding of the holy Angels, may be exempted, but only Gods. For, his own peace, or love passeth not his own understanding.    

TOUCHING REMISsion of sins and justification.  

CHAP. 64.  
That remission of sins is necessary to all the godly: because, although many of them live without fault in action, yet not without sin.  
NOw, when as our sins be pardoned, then be the holy Angels reconciled unto us, and at peace with us. Therefore, after memory made of the Church, forgiveness of sins followeth the same, as it is set down in the order of the Creed. For, upon this foundation standeth the Church, which is upon earth. By this also that is not lost, which was lost and found again. For, set apart the gift of Baptism; which was bestowed to redeem original sin (whereby, that which was vicious in our first birth, might be taken away by our second birth or regeneration, freeing us also from all offences committed in thought, word, or deed, which it meeteth with) This great indulgency therefore, I say, excepted (from whence man's renovation hath his beginning) and by which indulgencie●al guiltiness or imputation of sin, as well original as actual, is satisfied: yet the rest of man's life, after such time as he hath use or reason, howsoever it excel in fruitfulness of good works, cannot run on his course in this world, without remission of sins; because the children of GOD, so long as theylive in the flesh, have conflict with death. And, albeit, it is truly said of them, that as many as be led by the spirit of God, be the sons of God: yet, are they so provoked by the spirit of God, and as the children of God learn to become his, as that also, (chiefly through the burden of the body, being corrupted) even by the weakness of their own spirit, and as they are the children of men, are they imperfect in themselves & sinful, by reason of certain human motions: wherein there is a difference, as hath been sufficiently said thereof. For, it followeth not, that because every crime is a sin; therefore every sin should be a crime. Wherefore we say, that the life of godly men in this world, wherein they live, may be found to be without crime; but, if we should say, without sin, we deceive ourselves, and there is no truth in us, as the holy Apostle saith.   

CHAP. 65.  
We are not to despair of any sinner in the Church, in respect of the benefit of penance left thereunto: Howbeit, the solemn and set times, appointed for those which are to do open penance in the Church, were ordained to a good end.  
NEither are they to despair of the mercy of God in the remission of their sins, be they never so great, in his holy Church, which perform penance according to the quality of the sin, which every one particularly committeth. And, in the doing of penance, when the fact committed, is of that quality as the offender is cut off from the body of Christ; in such a case, the measure or limitation of time is not so much to be respected, as the sorrow and grief of the offender. For, God doth notdespise an heart that is contrite and humbled. But because, for the most part, one man doth not know the sorrow of another man's heart, the same not being made apparent to other men, either by words or other kind of demonstration, because it is only known to him to whom it is said, My mourning is not hidden from thee; Times therefore of penance were well appointed by those which bear authority in the Church, that the Church might be satisfied, in the which such sins are committed. For, out of the Church there is no remission of sins: Because the Church most properly retaineth the holy Ghost for an earnest, without whom no sins be forgiven: in so much, as whosoever be absolved thereby, such be made partakers of everlasting life.   

CHAP. 66.  
That the force and effect of remission of sins, as also the punishment of our sins, is rather found and felt in the world to come, then in this world.  
FOr, Remission of sins is ordained chiefly in respect of the day of judgement which is to come. For, in this life that saying of Ecclesiasticus, falleth out to be true; That there is an heavy yoke upon the sons of Adam, from the day of their coming out of their mother's womb, until the day of their burial into the earth, the mother of all mankind; insomuch, as we see that infants, after their baptism, be tormented with the affliction of many evils. Whereby we may learn, that whatsoever is accomplished by the sacraments for our salvation, is rather to give us hope of future joys, then hold or adeption of present felicities. For, in this life many sins seem to be pardoned and not revenged by any correction, but their punishments reserved till the later day (which is not vainly as it is properly called the day of judgement, wherein the judge of the quick and the dead, shall appear): Even as on the contrary, many sins be revenged in this world, and not withstanding they be here not forgiven, shall not stand up against us in the world to come. Wherefore touching certain of those temporal punishments which be inflicted in this life upon sinners, to those whose faults are forgiven, the Apostle saith, For, if we would judge ourselves, we should not be judged by God. But, when we are judged, we are chastened of the Lord, because we should not be condemned with the world.    

TOUCHING PVRGArie Fire.  

CHAP. 67.  
To those that live wickedly in this world, neither faith doth avail any thing, neither doth there remain for them any fire of purgatory to purify them from their sins after this life.  
Certain there be which believe, that they which renounce not the name of Christ, & are baptised in his baptism in the Church, being not cut off from the Church by any schism or heresy, shall be saved by fire, whatsoever sins they commit in this life, although they neither put them away by repentance, nor yet redeem them by alms deeds, but obstinately continue in them until the last day of their life upon earth: Howbeit, that, in respect of the greatness of such horrible and execrable sins they shall not be punished with an everlasting fire, but with a fire that lasteth long. But they which be of this belief, and yet bear the name of Catholics, be deceived in mine opinion, through a kind of human charity or good will. For, if we ask counsel of the holy scripture in that point, it giveth an other resolution thereof. And, for mine own part, I have written a book touching this question, entitled, Of faith, and works: Wherein I did demonstrate, according to the holy scriptures, so well as I could by God's assistance, that that faith did work salvation. Which Paul the Apostle most plainly expresseth saying, For in jesus Christ, neither circumcision availeth any thing neither uncircumcision, but faith; which worketh by love. Again, in in case it work wickedly and not well, truly according to james the Apostle, that faith is dead in itself; who saith again, If any saith he hath faith, when he hath no works, can the faith save him? Now, if a wicked man shall be saved by fire through faith alone, & that it is to be taken on that sort which the blessed Apostle Paul saith, But he shall be safe himself; nevertheless yet as it were by fire: then consequently may faith save without works, and that be false which his fellow Apostle james formerly affirmed. And that also shall be untrue which Paul also himself delivereth in an other place, saying, Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous persons, nor railers, nor drunkards, nor extortioners, shall inherit the kingdom of God. For, in case they shall be saved, by faith, notwithstanding their perseverance in these sins, how then shall they not be partakers of the kingdom of God?   

CHAP. 68  
What these words of Paul do signify, that the fire shall try the quality of every man's work.  
But forasmuch, as these most manifest & evident testimonies of the Apostle cannot be false, that which is darkly spoken of them which build upon that foundation (which is Christ) not gold, nor silver, nor precious stones; but wood, grass, and stubble (for of those it is said, that they shall be saved by fire, because they shall not perish everlastingly by reason of the merit of Christ their foundation) is so to be understood, as these things precedent, being apparently so in the letter, there be not any thing contradictory to the same. For, wood, grass, and stubble may not absurdly be taken for such love of worldly things, although lawfully given us to use, as that we cannot yet lose them without anguish of mind. For, when as sorrow is a fire which inwardly burneth: if then Christ be laid as a foundation in our heart, that is to say, that nothing be preferred by us, before the love of him, and that the man burning inwardly with such sorrow, had rather want the things he so much affecteth, than Christ, this man is saved by the fire. But on the contrary, If he had rather hold these temporal and earthly things in time of temptation, than Christ, then had he not him for his foundation, in as much as he preferred them before Christ; the foundation being the first thing that is to be laid in any building. For, fire, whereof Paul the Apostle spoke in that place, aught to be taken for such a thing, as thorough which, both these parties which are to be tried, must pass: that is to say, as well as he which buildeth gold, silver & precious stones upon this foundation, as he which buildeth wood, grass, and stubble upon the same. For, after he had delivered this doctrine, he addeth thereunto this saying, The fire shall try every man's work of what sort it is. If any man's work, that he hath built upon, abide, he shall receive wages. If any man's work burn, he shall lose, but he shall be safe himself: nevertheless yet as it were by the fire. The fire therefore shall try, not one, but both their works. For fire is the touchstone of tribulation: whereof in another place it is plainly said, That the furnace trieth the potter's vessel, and tribulation trieth the righteous. This fire while we are in the flesh, hath this effect which the Apostle spoke of: saying, If it hap unto two which be faithful, the one whereof hath his mind fixed upon celestial things, thinking how to please God, that is to say building upon Christ his foundation, gold, silver, and precious stones: and the other hath his thoughts upon worldly things, studying how to please his wife, that is to say building upon the same foundation wood, grass, & stubble; The first man's labour burneth not, because he set not his fancy upon those things, the loss whereof might grieve him. But the other man's labour burneth, because the loss of those things is grievous, which are possessed with pleasure and delectation. Howbeit, in either of these two cases, forasmuch as, the party thus tried, had rather lose worldly delectation than Christ, and doth not forsake Christ upon any fear to lose those transitory things albeit it grieve him to part with them, he saveth himself no doubt therein, and yet as it were by fire: Because the grief of the loss of things which he loved, doth burn him, but it doth not overthrow or consume him, being fortified with a foundation that is permanent and everlasting.   

CHAP. 69.  
That all this disputation of purgatory fire, is doubtful, and the fire itself available to few.  
THat such a thing may be after this life, is not incredible; the matter being questionable whether it be so indeed: as also that it may be found out, or concealed, how divers of the faithful be so much the later, or sooner saved by a certain purgatory fire, by how much the more or less they love these transitory goods: being notwithstanding not of that sort of whom it is written, that they shall not inherit the kingdom of God, unless their sins be forgiven, as competent petitioners: I say competent, meaning that they should not be barren in alms deeds; Whereunto the Scripture doth attribute so much honour, as the Lord affirmeth, that he will impute the fruitfulness thereof only to those which stand on his right hand: upbraiding them with barrenness of such fruit, which stand on his left hand, When he shall say unto the first sort, Come ye blessed of my father and receive the Kingdom of God; and to the second sort, Go ye into everlasting fire.  

Animadversions upon the 69. Chap.  
That such a thing may be after this life, is not incredible: the matter being questionable, whether it be so indeed, etc.  
BIshop jewel, in his apology allegeth this place, and divers others out of Saint Augustine, showing that sometime he saith, there is such a certain place; sometime denieth not, but there may be such a one: sometime he doubteth; sometime again he utterly denieth there is any at all, & thinketh that men are therein deceived by a certain natural good will they bear their friends departed. Out of which variable assertions, he gathereth very concludently, that Saint Augustine took this matter of Purgatory fire, neither for an Article of the Christian faith (for thereof it had not been lawful for him to doubt) nor for any tradition of the Apostles. Let no man therefore be led by this place to believe any such fabulous doctrine.     

TOUCHING ALMS DEEDS.  

CHAP. 70.  
We may not take a liberty to sin, presuming of alms deeds.  
Truly, we must take heed lest any man do think, that those enormous crimes, the doers whereof shall not inherit the kingdom of heaven, may be daily committed, and daily redeemed with alms deeds. For, our life is to be amended, and God to be made propitious unto us for our sins passed in regard of alms deeds, and not as it were hired thereunto, whereby we may purchase a liberty to sin without punishment. For God hath not given to any man the rains to sin (although in this world he pardoneth sins already done through his own mercy) in case there be a neglect of convenient satisfaction.   

CHAP. 71.  
That light or small sins obtain pardon at God's hands by saying of the Lords prayer ●●ds also that it is an alms deed, if any man forgive his brother's offence.  
THe daily prayer of the faithful maketh satisfaction for daily and small sins, without which this life is not led. Wherefore it properly belongeth to them to say, Our father which art in heaven, which are regenerated to such a father by water and the holy Ghost. This prayer doth wholly procure remission of small and daily sins: and it blotteth out all those trespasses, which the life of the faithful, wickedly spent, but reform by repentance, doth forsake; in case, as it is truly said, forgive us our sins (because there is no want of sins in us to be forgiven) so, on the other side it be as truly and unfeignedly said, as we forgive them which trespass against us, that is to say, that that be fulfilled which is desired: Because it is alms to forgive a man that asketh pardon.  

Animadversions upon the 71. Chap.  
The daily prayer of the faithful, maketh satisfaction for daily and small sins, etc.  
THis Chapter seemeth a little to lean unto the doctrine of Ueniall sins: But, Danaeus (commenting upon this very place) doth discuss and clear that doubt: saying, that by a figurative kind of speaking, that thing is attributed here, to the effect of prayer, which belongeth only to the passion of Christ; whose blood is the expiation, and cause of remission, both of light and heavy sins. For, prayer is the way and means, directed by Christ himself, to obtain our petitions of God, saying in the seventh of Matthew, Ask and it shall be given you. Which attribute of prayer, is much like unto the Merchant, who, if he have made a prosperous voyage, or adventure, useth to say, that he hath been enriched by that his voyage or adventure. Finally, Danaeus doth cite a comparative speech of ancient Fathers, who affirmed that great sins were to be done away by penance, and small offences by iteration or daily saying of the Lords Prayer: lest any man should take a liberty to sin, hearing that enormous sins might be redeemed by penance; or on the other side, should be terrified and driven to despair if he were enjoined penance for every small fault and infirmity. Prayer therefore maketh way to the remission of both these degrees of sins, by the blood of Christ alone, howsoever the discipline of the Church teacheth us to know, how to obtain forgiveness in either kind. Let not therefore this Chapter prejudice Saint Augustine, in that point of doctrine, nor pervert any other therein.    

CHAP. 72.  
There be many kinds of alms: howbeit that best, whereby we pardon our brother when he hath offended us.  
BY this it appeareth, that that saying uttered by the Lord, Give alms, and all things shall be clean unto you, reacheth to all good actions done out or mercy and compassion that is profitable. For, not only he which giveth meat unto the hungry, drink unto the thirsty, apparel unto the naked, harbour unto the harbourless, a place of refuge to the persecuted, to the sick or prisoner visitation, help to the weak, conduct to the blind, comfort to the mourner, physic to the sick, direction to him that is out of the way, counsel to him that doubteth, and to every one in want that which he needeth; But also he which forgiveth him who hath offended him, giveth alms: yea, and he who by stripes amendeth him over whom he hath authority, or reformeth him by any discipline, and yet notwithstanding forgiveth him with all his heart the trespass of him, whereby he was either damaged, or offended, or else prayeth that it may be forgive him, He doth not only perform an alms deed in that he pardoneth and prayeth withal, but also in that he correcteth, or inflicteth some punishment that reformeth, because therein he doth a deed of mercy. For, there be many good offices done unto men against their wills, where their good is sought, and their own liking not regarded, because they are found to be their own enemies. And they in very deed become rather their friends, whom they take to be their enemies. Through which error they render evil for good: whereas a Christian ought not to render evil for evil. There be therefore many kinds of alms, the performance whereof helpeth us in the remission of our own sins.   

CHAP. 73.  
That every Christian ought to be such a proficient, as that he can frame himself to love his very enemies.  
But, there is nothing of greater excellency than that charity, whereby we forgive from out heart that trespass which any other man hath done unto us. For it is not so great a matter to be kind or liberal towards him who hath done thee no harm; But it is a more notable thing and effect of an heroical disposition, to love thine enemy also, and for thine own part always to wish well and to do well, when thou mayst, to him which wisheth evil unto thee, and would harm thee if he could; giving ear unto Christ's saying, Love your enemies, be good unto them which hate you, and pray for them which persecute you. But because these things be only in the power of the perfect sons of God to perform (to the attainment of which perfection every faithful person ought to extend his uttermost endeavour, and by praying unto God, striving with himself, & persuasion to bring his mind to that affection) yet, because this so great a virtue, is not entertained by so great a multitude, as we may believe are heard in that part of the Lords prayer, where it is said, Forgive us our trespasses, as we also forgive our debtor: without all doubt the words of this promise be fulfilled, if a man which is not as yet of that perfection, as he can upon the sudden love his enemy; yet, when he is entreated by one that hath trespassed against him to forgive him, doth unfeignedly and from his heart forgive him, being led by the same reason that he would in like manner be forgiven himself being a petitioner to God when he prayeth and saith, Even as we forgive our debtor: That is to say, So forgive us our debts, when we ourselves do ask remission thereof, as we forgive our debtor, when they desire the same.   

CHAP. 74.  
They which forgive not other men the trespasses done unto them, do not obtain pardon at God's hand in the like case.  
NOw again he that prayeth that man to forgive him whom he hath offended, being inwardly stirred up to that motion upon a remorse of the offence or wrong he hath done him, such a person is not now to be accounted for an enemy, so as it should be as hard a matter to love him in this case as it was when he was a professed enemy: And whosoever doth not unfeignedly forgive another man, which seeketh peace, the injury he hath done him, being penitent for the same, let him not think by any means to find remission of his own sins at God's hands; because truth cannot lie. For, how can it be unknown unto any that heareth, or readeth the Gospel, who it is that pronounceth this saying, I am the truth? who, after that he had taught us a form of prayer, doth exceedingly commend that sentence in the same prayer, saying; For, if you do forgive men their trespasses, your heavenly father will also forgive you your offences. He that is not awaked with so great a thunderclap, is not asleep, but rather dead and yet is it able to raise up the dead.   

CHAP. 75.  
That alms doth neither profit infidels, nor those which obstinately continue in sinful life.  
Truly, they which live most wickedly, & will not amend such a life and so bad conditions, and in the midst of their highest offences and execrable sins, cease not to multiply their alms deeds, they do vainly flatter themselves, presuming of that which the lord speaketh, saying, Give alms; & behold, all things shall be made clean unto you. For they do not understand how far this saying is to be extended. But, to the end they may understand it, let them hearken to whom it was spoken. For, it is written in the Gospel, that a pharisee desired Christ as he was speaking, that he would dine with him: and Christ, being within his house, set him down to dinner. Now the Pharisee began to say within himself, wherefore did he not wash before dinner? And the Lord said unto him, Ye pharisees do make clean the outside of the Cup and dish, but that which is within you, is full of rapine and iniquity. Ye fools, did not he which made the outside, make the inside also? Howbeit, of your superfluity give alms, & all things shall be made clean unto you. Are we so to understand this saying, as that all things were clean unto the pharisees because they gave alms, as these sinful persons before spoken of, think they are to do, albeit the pharisees believed not in the Gospel, nor in Christ, neither were regenerate by water, and the holy Ghost? And seeing all creatures be unclean, whom the faith of Christ doth not purify, thereupon was that saying, Purifying their hearts by faith. Also the Apostle saith, There is nothing pure to them that are defiled and unbelieving, but even their mind and consciences are defiled. How therefore should all things be pure unto the pharisees, though they gave alms, and were without faith? Or how could they have faith, if they refused to believe in Christ, and to be borne anew by his spirit? And yet is it true which they have heard, Give alms, and all things shall be made clean unto you.   

CHAP. 76.  
That is the best alms amongst all others, if any man have compassion of his own sinful life, to the end he may amend the same, and please God.  
NOw, he that will give alms according to the rule of God's word, must begin at himself, and bestow the same first upon himself. For, alms is a work of mercy, that saying being agreeable to that definition, Thou that seekest to please God, have pity upon thine own soul. For this cause are we regenerate, to the end we might please God; that sin worthily displeasing him, where with we were infected in our first birth. This is the first kind of alms, which we bestow upon ourselves, in as much as we have reclaimed ourselves being sinners by the mercy of God, having pity upon us; acknowledging the justice of his judgement whereby we were become miserable: of whom the Apostle meant saying, The judgement of one was on all to condemnation: yielding him thanks for his exceeding love, whereof he speaketh himself being the trumpet of his own mercy, God himself commending his love towards us; because when we were sinners, Christ died for us; that also we, truly sentecing our miserable estate, & honouring God's mercy towards us, might lead a godly and virtuous life. Which judgement & love of God because the pharisees regarded not (yet had they tithes of the least kind of fruits in respect of the alms which they gave) Therefore gave they not alms, beginning therewith at themselves, towards whom they should first of all have been merciful: in regard of which order of affection it is said, thou shalt love thy neighbour as thyself. When therefore he had reproved them because they washed themselves in the outward part, & were inward lie full of rapine & iniquity, giving them to understand that there was a kind of alms first to be ministered to themselves, & that they ought to purify the inward man howbeit saith he, give alms & behold, all things shall be pure to you: afterwards, to declare unto them what he exhorted and what they neglected to do, lest they should think that their alms was unknown unto him, he sayeth, Woe be unto ye pharisees: as though he should have said, I did exhort ye indeed to give alms whereby all things should be made clean unto you. But woe be unto you which tithe mint and anniseedes and every kind of herb; for I know these alms which ye give (whereunto I would not have ye to think that mine exhortation tended): But ye utterly neglect the judgement & mercy of God, by which kind of alms ye might be purified of all inward pollution, your bodies also made clean, which ye wash outwardly. For, this is the meaning of all things, that is to say, both things inward and outward as it is written in other places, Make clean those things which be within, and those things which be outward shall be also clean. But lest he should seem to refuse these alms which are yielded out of the fruits of the earth; these things, saith he, which I have formerly mentioned ought ye to do, and yet not to omit the others: that is to say, the tithes and the fruits of the earth.   

CHAP. 77.  
This true alms which we give to ourselves in amending our wicked lives, & that which we give to others, be not of ourselves, but of God's gift.  
LEt them not therefore deceive themselves, which, by the most liberal alms given either out of their fruits or out of their purse, do think to purchase impunity of themselves, continuing still in the savage cruelty of heinous offences and wickedness of enormous crimes. For, they do not only commit these sins, but take such delight therein, as they wish always to continue in the same, if they could, without punishment. But he that loveth iniquity hateth his own soul: and he that hateth his own soul, is not merciful, but cruel. For, in loving the same as concerning the world, he hateth it as touching God. If therefore he would give alms unto himself, whereby all things might be clean to himself, he should hate the same as touching the world, and love it according to God. No man therefore giveth any kind of alms, but to enable himself to give, he first receiveth it from him that wanteth not: and therefore it is said, His mercy shall pardon me.    

TOUCHING THE variety of sins.  

CHAP. 78.  
That certain things seem little in respect of the kind and quality thereof: which are sins notwithstanding, albeit reputed in the number of lesser sins.  
IT resteth in the judgement of God, and not of man, to determine of sins, which of them be little, & which be great. For we see that certain things were permitted by the Apostles themselves by way of pardon; as was that which venerable Paul saith unto man and wife, Defraud not one another except it be with consent for a time, that ye may give yourselves to prayer, & again come together that Satan tempt you not for your incontinency. It might be thought not to be a sin for a man to have carnal knowledge with his wife upon any other motion then to beget children (which is the good of matrimony) but for carnal pleasure, that thereby the weakness of those which cannot live chastened might avoid the deadly sin of fornication, adultery, or any other kind of uncleamnesses (too filthy to be uttered, and whereunto lust may enforce us through the tentatîon of Satan) therefore might be thought not to be a sin as I said, but that he addeth afterwards, This I say of favour and not of commandment. Who now denieth it to be a sin, when as the authority of the Apostle confesseth that they are to have toleration which do the same? It is also of the like nature where it is said, Dare any of you having business with an other, be in aged under the unjust, & not rather under the Saints? And a little afterwards, If then ye have judgement of things pertaining to this life, set up them to judge which are least esteemed in the Church. I speak it to your shame; Is, it so that there is not a wise man among you, no not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that under the unbelievers? For, there it may be thought, that to have sued one against another, were no sin: but because he would have his cause judged out of the Church, therefore in the prosecution of that matter, he saith further, Now, therefore there is utterly a fault amongst you, because ye go to law one with another. And, lest any man should excuse this sin in this sort: saying, that he hath just occasion to go in law in suffering a wrong which he seeketh to avoid by the sentence of such as set in place of authority; by and by he meeteth with such surmises, and excuses: saying, Why rather sufferre not wrong? Why rather suffer ye not barned? To come to that again which the Lord speaketh, saying, If any man will sue thee at the law to take away thy cloak, let him have thy coat also. And in another place he sayeth, He that taketh from thee those things which be thine, do not seek them again. He therefore forbade those which were his, to go to law with other men for worldly things. Out of which doctrine the Apostle saith that it is sin to sue: Howbeit, when he suffereth such trials of law to pass between brethren, brethren being judges, but vehemently forbiddeth the same out of the Church; It appeareth here, what by leave may be granted to the weak. In respect whereof, and of the like sins, with others though less than these committed through offences growing out of our own words or thoughts (The Apostle james saying and confessing for in many things we all affend) It is necessary that we daily and often pray (unto the Lord, saying, Forgive us our trespasses: not lying in that which followeth, as we forgive them which trespass against us.   

CHAP. 79.  
The scripture condemneth many things, which men would not think to be sins, but that the word of God doth admonish us thereof.  
THere be certain sins, which might be thoughtto be of no regard, but that by the scriptures they are denounced to be greater than the world taketh them to be. For, who would think that a man which calleth his brother Fool, should be guilty of hell fire, but that the Truth itself affirmeth as much? Howbeit, presently afterwards he giveth a salve for that sore, giving there with a precept how to reconcile thyself to thy brother. For, by and by afterwards he saith, If therefore thou dost make oblation of thy gift unto the Altar, and thyself there remembering that thy brother have aught against thee, etc. Or, who would think it so great a sin to observe days & months and years and times, as they do which will or will not begin any thing upon certain days or monenthes, or in certain years (because according to the vain and superstitious doctrine of some, times be held to be lucky or unlucky) unless the fear of the Apostle made us dreadful of the greatness of this evil, saying to such persons, I fear lest I have laboured in vain amongst you.   

CHAP. 80.  
Certain sins again, which be very great and fearful, are, through use and custom, held light.  
Hereupon it cometh to pass, that sins, although they be great and horrible, yet through a custom of committing them, they are taken to be very small ones, or nothing at all: in so much as men are so far from concealing them, as it is their glory to make them known, & memorable to the world; Because as it is written, The sinner is commended in the wicked desires of his own heart: and he that dot 〈…〉 ill, doth therein bless himself. Such a kind of sin is called in holy scripture by the title of iniquity and clamour; according to that place of Isa●, the Prophet ●ouching the barren vineyard, I 〈◊〉, ●aith he, that it should have done justice, but it did injustice: and did not that which was right, but that which gave cause of clamour and exclamation. Whereunto that which is said in Genesis, doth agree. The complaint or cry of the people of Sodom and Gomorah is increased, because not only those heinous sins which reigned amongst them, were unpunished, but also were openly and usually committed, as though they had a warrant therein by law. Even so in these our times, as many evils, though not of like quality, are grow●n to be as visible and common; in so much, as we neither dare excommunicate any of the Laity, nor yet degrade a clergy man for the same. Whereupon, when I did certain years past, expound the Epistle to the Galatians in that place, where the Apostle saith, I fear lest that I have laboured in vain amongst you, I was by that occasion forced to cry● o●t, Woe to those sins amongst men which are simply of themselves most fearful unto us before we see them in example; yet afterwards being vulgar and usual (for the purgation whereof the blood of the son of God was shed) although they become so great and heinous, as they cause the kingdom of God to be utterly shut up against them, yet are we enforced by seeing them often, to tolerate them generally, and by oft toleration, to become sinners also ourselves in many of them. But would to God, O Lord, we were not transgressors ourselves in all those sins which we cannot restrain in others. But now will I weigh my words whether the vehemency of my grief hath drawn me to say something that may bring me into question.   

CHAP. 81.  
There be two causes of sin, that is to say, ignorance and weakness, or frailty as he calleth it, or rather obstinacy. Of the first, which is ignorance, we are called sinners: of the other (called weakness or obstinacy) we are said to be transgressors.  
I will now, or in this place, affirm that, which, no doubt, I have often delivered in other places of my works, that we sin two ways: As, either in not seeing what we should do, or else in omitting to do that which we see aught to be done. Of which two sorts of sinning, the first is imputed to the evil of ignorance, the second to the evil of weakness or frailty of our nature. Against which evils, we ought indeed to strive; howbeit we are no doubt subdued & vanquished except the grace of God do assist us, that we do not only see what we ought to do, but also through the recovery of our affection lost, our delight in righteousness may overcome the delights of those things, wherein wittingly and seeingly we sin, either by desiring to have them, or fearing to lose them: whereby we are not only sinners (which we were before, when we sinned through ignorance) but also transgressors of the law, in as much as we do not that which we know we ought to do, or do that which we know we ought not to do. Wherefore, if we have sinned, we not only say, for remission of our sins, Forgine us our trespasses, as we forgive them that trespass against us: But also further, for our assistance and help, lest we should fall into sin, we say in that respect, Led us not into temptation: He being therefore to be prayed unto, of whom it is said in the Psalm, God is my light, and my salvation; To the end his illumination might disperse the cloud of our natural ignorance, and his salvation supply our infirmity and weakness.   

CHAP. 82.  
That our repentance cometh from God, as well in respect of the inward motion thereunto, as of the effect and open confession of our fault.  
FOr, repentance itself, when it is to be performed upon an urgent cause, according to the manner or custom of the Church, is for the most part pretermitted through our own default & weakness; Because, shame maketh us fearful to be a scorn unto the world, whilst we more regard our reputation amongst men, than our duty to God. The consideration whereof should humble us to the performance of penance. By which reason the mercy of God, is requisite, not only in the action of repentance, but also to incite and stir us up thereunto. Else would not the Apostle have said of some, lest perhaps God did not give them repentance. And the Evangelist, foretelling the occasion why Peter wept so bitterly, saith, The Lord looked back upon him.    

TOUCHING SIN against the holy Ghost.  

CHAP. 83.  
That is sin against the holy Ghost, when any man doth obstinately deny, that there can be no remission of sins in the Church of God.  
Whosoever therefore, in not believing that sins are forgiven in the Church, doth contemn so great a liberality of God's gift and endeth his life in that obstinate mind, is guilty of that unpardonable sin against the holy Ghost. Of which intricate question, I have discoursed as conspicuously as I could, in a Book purposely composed of that matter.    

TOUCHING THE Resurrection of the dead.  

CHAP. 84.  
All and singular persons of mankind, which now are borne, or hereafter shall be borne, shall rise again at the later day.  
NOw verily touching the resurrection of the flesh (which is not to be raised from death to life again, as some have been, and to die again, but to bemounted to eternal life as the flesh of Christ did rise) is a matter beyond my reach how to handle it briefly, and to discuss all questions usually propounded therein. Howbeit, no Christian ought to make doubt of the resurrection of the flesh of all men, either living, or to be borne, now dead, or hereafter to die.   

CHAP. 85.  
Touching Children borne before their time, whether they shall rise again.  
Hereupon first of all their riseth a question touching children borne before their time, which at this present are borne in their mother's womb, howbeit, not in that ripeness and perfection as that they come to a second birth. For, if we shall affirm that they are to rise again; then, whatsoever is said of those which are complete in form, may be admitted. But, as touching children borne before their natural time, and those without form or fashion, who thinketh not that such do most quickly perish and die even as the seeds which never took root being sown? Howbeit, who dare deny (although none dare on the contrary affirm) that the resurrection will bring to pass that whatsoever wanted form shall be at that time fulfilled? By which means there shall not want any perfection which might have grown in time; even as there shall not be on the contratrary any deformities which happened to any by process of time: so as Nature should neither be defrauded of that which fullness of time might accomplish in all parts: nor yet be blemished in that which time had made defective or deformed; but that made perfect which was imperfect, & that amended which was deformed or monstrous.   

CHAP. 86.  
At what time infants begin to quicken and have life in their mother's womb.  
BY this occasion it may be very doubtfully questioned and disputed amongst the learned (and yet can I not tell, whether any man can discuss the truth therein) at what time a man doth quicken in his mother's womb? and whether he secretly liveth in the same, although that life which is in him, doth not appear by any motions or stir of the creature so living. For, to deny that infants be delivered, such as be cut out by peace meal and cast forth of their mother's womb, lest their mothers should also perish if they were left dead in their bodies, it seemeth to be a matter of great impudency and boldness. For, at what time soever a man beginneth to live, after that time also may he in like manner die. And now being dead, I see not in my conceit why he should not be included in the number of those which rise at the later day.   

CHAP. 87.  
Touching men which be monsters, how they shall rise in the later day.  
FOr neither may it be denied that monsters which are so borne and do live afterwards (although they die presently after they are borne) shall rise again; Nor yet are we to believe, that they shall rise again in that deformity they died, but rather reform and amended in that natural defect. For, far be it from us to believe, that the Centaur lately borne in the East parts (of whom both our faithful brethren which saw him made report, and Jerome the Priest, memorable for piety, left a record in writing) God forbid I say we should think, that one man; being in shape two, and not rather two (which should have been, if they had been twins) shall rise again in those several deformities. In like man her, all other human things (which be called monsters; by reason every creature so borne, have more or less, or be more deformed in their creation than they should have been) shall in the day of their resurrection, be reduced to the shape of human nature in perfection: in so much as all souls, particularly, shall enjoy their proper bodies, no such things cleaving unto them as were coherent and borne with them in their nativity; but chose every one particularly being furnished with his proper parts and members, whereby the body of man may be complete in all perfection.   

CHAP. 88  
That it is an easy matter with God to restore unto us our flesh again, howsoever it be consumed.  
THis earthly matter whereof the flesh of man is created, is not lost with God: but, into what soever dust or ashes it is resolved, into whatsoever vapours or coasts it is carried, into whatsoever substance of other bodies, or the elements themselves it be turned, into the flesh of whatsoever beasts or men it is incorporated and changed; It returneth again in a moment of time to the same soul of man which at first breathed life into it, whereby it was made man, increased, and lived.   

CHAP. 89.  
In the Resurrection of the dead, the question is, whether the whole substance of the flesh shall be restored: or that every particular part & member thereof, shall come together again, as, & where it was at the first: and whether the excrements, shall be in like sort restored.  
THat same earthly matter therefore which becometh a dead carcase when the soul is gone out of it, shall not so and in such sort be renewed in the resurrection thereof, as that those things which perish with the body and be turned into these and these shapes and forms of other things (although they do return to the body again, from whence they fell) should of necessity turn unto the same parts and members of the body again where they were placed at the first. Otherwise, in case that which often polling had cut away, should be restored to the hairs of the head again, and that also to the nails of our fingers which often cutting had taken away; the excessive and uncomely imperfection that would follow thereof, doth breed an impossibility of restitution in all those that enter into the consideration thereof, and therefore believe not in the resurrection at al. But even as in any image made of any soluble matter, if it be melted, or beaten to powder, or else wrought into one lump or mass, if that a workman would make the same again of the substance and matter thus resolved, Is it materall for the perfection thereof, which part of the substance thus resolved, should be used again in the making of any part or member of the same image, so as the same being made anew, do resume the whole substance of that whereof it was at the first composed? In like sort, God being the workmaster of man, after a marvelous and unspeakable manner, shall of that whole consistence whereof our flesh was originally made, repair the same again, with wonderful and unspeakable speed. Neither is it material to perfection in the new making thereof, whether the hairs that were before, become hairs again, or the nails return to be nails again: or whatsoever thereof did perish, be changed into flesh, or used to be other parts of the body, so as the chief workmaster in that new work do foresee that nothing be made undecently therein.   

CHAP. 90.  
Touching the stature, the similitude or dissimilitude of form which shall be in the bodies of the godly that shall rise.  
NEither doth it follow, that there should be difference in the stature of every particular person that riseth again, because they differed when they lived: or that they which were spare and lean, should be revived in the same leanness; nor they which were fat, in the same fatness. But, if this be a matter of secrecy and counsel in the creator, that as touching the form of every man, the property and known similitude of every one should be retained, but yet all alike in the participation of the rest of the bodies felicities: then doth it follow that there shall be a measure observed in the ordering of this matter in every one whereof he was made, so as neither any part thereof do perish, and be lost; and if there be any thing wanting in any man, it may be supplied by him, who of nothing was able to make all things that he would. Now then, if in the bodies of them that shall rise at the later day there shall be a reasonable difference and inequality (such as is in voices, making perfect harmony) that shall be effected to every one out of the matter and substance of his own body, making man equal to the company of Angels, and yet bringing nothing with it that may be unfitting to the view of those heavenly creatures. For, there shall be nothing there that is unseemly: but whatsoever shall be hereafter, shall be comely, because it shall not be at all, if it be not decent.   

CHAP. 91.  
That the bodies of the Elect, and godly shall rise again in their bodily substance, but not with their former faults and deformities.  
THe bodies therefore of the godly shall rise again without any fault or deformity of body, as also without any corruption, burden of flesh, or difficulty. Of which sort their facility in rising, shall be answerable to their felicity after their resurrection. For which cause they be called spiritual, albeit no doubt they shall become bodies and not spirits. But, even as now in this life the body is said to be natural, being not withstanding yet a body and not a soul: Even so at that time the body shall be spiritual, howbeit a body and not a spirit. Yet, as touching that corruption which in our life time doth oppress the soul, as also concerning the sins wherewith our flesh fighteth against the spirit, at that time it shall not become flesh, but a body, because they shall be reputed for celestial bodies. By reason whereof it is said, that flesh and blood shall not inherit the kingdom of God. And therefore as it were interpreting his own saying, he affirmeth, Neither shall corruption enjoy incorruption. That which before he called flesh & blood, he afterwards called corruption. And that which formerly he called the kingdom of God, he afterwards called incorruption. Now, as touching that which concerneth the substance, that same also shall be flesh at that time. For which reason, the body of jesus Christ after his resurrection, is called flesh. Thereupon doth the Apostle say, The body is put into the ground in natural substance, but it shall shall rise a spiritual body; because of the great agreement and concord which shall be between the flesh and the spirit; the spirit having a vital power over the flesh, which then shall not rebel, and that without the help of any manner of supportation: in so much as nothing pertaining to our own bodies shall resistive; but, as outwardly we shall find none, so inwardly we shall have no enemies of ourselves.   

CHAP. 92.  
Of what sort or form the bodies of the damned shall be in the resurrection.  
Whosoever verily being of that mass of perdition which the first man made, and are not redeemed by the only mediator of God and man, shall generally also rise in the later day, every man in his own flesh, howbeit to be punished with the devil and his Angels. Now, whether they shall rise again with the faults and deformities of their former bodies, whosoever of that number were misshapen or deformed in their limbs, to what purpose should we spend our labour, to inform ourselves therein? Neither indeed ought the uncertain form or feature of those persons to weary us, whose damnation shall be certain and everlasting. Neither let it trouble us to think, how in them the body shall be incorruptible, if it be subject to anguish; or else how it may be corruptible, if it cannot die. For, it is no true life, but there where it liveth in all felicity and happiness: nor no true inccorruption but there where the health is impeached with no manner of grief. Now, therefore in that place, where the person that is forlorn and unhappy, is not suffered to die (as I may say) there Death, itself doth not die: and where perpetual pain doth not kill, but doth afflict, corruption itself hath no end or determination. This in the holy scripture is called the second death.   

CHAP. 93.  
Which sort of the damned shall receive the easiest punishment after the resurrection.  
NEither yet the first death whereby the soul is compelled to forsake his body, nor the second death whereby the soul is not suffered to depart out of the body that shall be punished, should ever have happened to man; if no man had sinned. And truly the punishment of such persons, shall be most easy, who, besides the guilt of original sin have not added more thereunto of themselves: and amongst those additional sins, every man's damnation shall be the more tolerable by how much the less he hath sinned in the first life.    

TOUCHING Eternal life.  

CHAP. 94.  
That the blessed in the state of eternal life, which by God's mercy they shall obtain, shall most fully perceive the force of God's grace.  
WHen the reprobate of Angels and men, shall remain and have their being in the place of everlasting punishment, then shall the blessed more sensibly feel and understand what the favour and grace of God hath vouchsafed upon them. Then shall appear in the evidence of things themselves, that which is written in the Psalms, To thee O Lord shall I sing mercy and judgement; Because no man is delivered from everlasting destruction, but by a mercy not due unto us by any specialty of debt; nor any again condemned to eternal death, but by a judgement duly inflicted upon him.   

CHAP. 95.  
In the life eternal we shall know, why rather they, than the other were the chosen of God.  
AT that day it shall be revealed (which now is concealed) as touching the two infants, whereof the one through the mercy of God, was to be chosen, the other in his secret judgement to be refused (in which judgement he that shall be elected shall understand what in justice was due unto him unless mercy had holpen him) why he rather than the other was elected, when the cause was alike to both: Why miracles or strange works were not done amongst some; which if they had been done, such persons should have repent: and yet were done amongst those concerning whom God did know that they would not believe. For, the Lord doth plainly affirm, Woe to thee Corazin, Woe to thee Bethsaida: for, if in tire and Sidon those great works had been done, which were do●e amongst you, they had long sithence repent in sackcloth and ashes. Neither, therefore would not God unjustly have them to be saved, when as they might have been saved if they would. Then shall that appear in the clearest light of wisdom, which the godly in this world do apprehend by faith: That is to say, how certain, immutable, and most effectual the will of God is: how much he can do and yet will not: and that he willeth not that thing which he cannot perform: as also how truly it is sung in the Psalm, Our God which is in heaven above hath done all things in heaven & earth which he would. Which assertion is not true, if he would have had somethings yet did them not, and (which had been more derogatory) did not therefore accomplish it, by reason the will of man did hinder the performance of that which the omnipotent would have done. And therefore there is not any thing acted, unless the omnipotent would have it so, either in suffering it to be done, or effecting it himself.    

TOUCHING GOD'S. Omnipotency.  

CHAP. 96.  
That God is said to be omnipotent, because all things that be, are by his will or permission, neither can he be crossed by any creature.  
NEither ought we to doubt that God doth well in suffering of evils whatsoever to be done. For, his permission thereof is not without a just judgement. And no doubt but that every thing is good which is just. Although therefore these things which be evil in that they are evil, cannot be also good; yet is it good, that there be not only good, but evil actions also. For, if this were not good, that there should be also evils, the Almighty, who is good, would not by any means suffer the same. To which Almighty, as it is, no doubt, easy to do what he will: so is it as easy for him, not to permit that which he will not have done. Which unless we do believe, it shaketh the very foundation and beginning of the confession of our faith: whereby we do confess that we do believe in God the father almighty. Neither, is he truly called omnipotent for any other cause, but because he can do whatsoever he will: Neither is the will of the Almighty interrupted by the will of any creature.    

TOUCHING GRACE., and Predestination of the Saints.  

CHAP. 97.  
The question is, whether certain things which God would have done, may be crossed by men, that they cannot take effect.  
Whenrefore we are to consider how it is said of God in that which the Apostle most truly affirmed, Forasmuch as God would that all should be saved. For, seeing not all, but the most part, or greater number is not saved, it seemeth therefore that that which God would have done, is not done; man's will forsooth resisting Gods will. For, when the cause is examined, why all be not saved, it is wont to be answered, because they themselves will not have it so. Which saying, cannot be extended to infants, in whom there is no power to will or nill. For, that which infants do by instinct of nature, if the same were ascribed to their will, when in baptism they resist and shrink from that water as much as they can, by that reason we should affirm, that they were saved against their wills. But the Lord speaketh more plainly in his Gospel talking with the wicked City. How often, saith he, would I have gathered together thy children, even as the hen doth her chickens, and thou wouldst not? as though God's will were overruled by man's will, and that men being most weak of all creatures, by their unwillingness hindering the same, the most mighty could not accomplish that which he desired. Where then is that his omnipotency, whereby he did all things in heaven and in earth which he would, if he would have brought home the lost children of Israel, and did it not? Or rather would not that City that he should bring home her Children, and yet notwithstanding whether she would or Noah, did not the Lord reduce such of them as he would? for as much as both in heaven and in earth, he did not will certain things and do them, not doing some other things which he would have done, but he did whatsoever he would.   

CHAP. 98.  
Albeit God can, when he will, convert the evil dispositions of men, yet doth he justly although he do not reform the same: and when he turneth them unto him, he doth it of his own mere grace and mercy.  
WHo moreover is so wickedly unwise, as that he will affirm, that God cannot make good when he will the evil dispositions of men, which of them he will, when he will, and where he will? Howbeit, when he doth it, he doth it of his own mercy: and when he doth it not, he doth it not, by reason of justice; because he taketh mercy on whom he will, and hardeneth whom he will. Which when the Apostle did speak, he therein extolled grace; for the commendation whereof he was forthwith to speak of those Twins in rebecca's woomb: which being unborn and doing nothing that was either good or evil, to the end yet that Gods decree touching election might stand immutable, it was said unto him that was elected, being not chosen in respect of his works but by the mercy of him that called, Because the elder shall serve the younger. For confirmation whereof he addeth another saying of the Prophet where it is written, jacob have I loved, but Esau have I hated. He therefore perceiving how this which he had spoken might work in those which were not of capacity to reach unto the height of this doctrine of grace, What therefore shall ●ee say? saith he: is there any injustice with GOD? Far be it from us to think so. For it seemeth to savour somewhat of injustice, that without any merits of good or evil works, God should elect the one, and hate the o●●er. In which matter if GOD had meant of ●uture works, either good in jacob, or bad in Esau (both which God did foreknow) he would not have said, Not by works: but he would have said, by futureworks, and by that means would he have discussed this controversy; nay, rather have made it no question at all necessary to be satisfied. Now, in that he answered, God forbid, that is to say, God forbid that there should be any injustice with God, presently thereupon to prove that this matter came not to pass through any injustice in God, he saith, For he said to Moses, I will have mercy on whom I will have mercy, and I will show mercy to whom I will show mercy. Who therefore but he that is unwise will think God to be injust, whether he do inflict any penal judgement upon the worthy, or show mercy unto the unworthy? Finally, he inferreth saying, Therefore is it not in him that willeth, nor in him that runneth, but in God which taketh mercy. For, both the Twins were borne by nature the children of wrath, not by any of their own works, but being originally tied in the bond of damnation through Adam's fault. But, he which said, I will show mercy to whom I will show mercy, did love jacob through a mercy freely proceeding out of himself, and hated Esau through a fatal judgement. Which judgement seeing it was due to both, he that was chosen did acknowledge in that which happened to the other that was refused, That he was not to boast of the difference of their several works, in that the same punishment did not fall upon him, being in the self same Predicament of damnation, but to rejoice in the liberality of God's grace and mercy, because it was of God's mercy, and not of him that willed, or of him that runned. For, the universal face and countenance (as I may so say) of the holy Scriptures, is observed by a most high and profitable mystery, to admonish all the beholders thereof, that he which glorieth should glory in the Lord.   

CHAP. 99  
Although certain be rejected by God, yet they which be damned, may neither complain of God's injustice, nor are they therefore to be held excusable for their transgressions. For, the reason of God's secret decree and counsel, is beyond our understanding.  
WHen as the Apostle had commended the mercy of God in that which he saith, Therefore it is not in him that willeth, nor in him that runneth, but in the Lord that taketh mercy: afterwards also, to commend his justice (for, towards whom mercy is not extended, it is not injustice but justice; for there is no injustice with God) he by and by addeth saying, For the scripture saith to Pharaoh, Because I have stirred thee up to this action, that I might show my power in thee, and that my name might be known throughout all the World. By which sayings justifying both his assertions both of mercy and justice, he saith, Therefore doth the Lord take mercy on whom he will, and harden the hearts of whom he will. He is, no doubt, merciful in all goodness, and bardeneth whom he will without imputation of injustice: to the end that neither the person pardoned should boast of his own merits, nor the party damned, complain but of his own deserts. For, by his mercies only he maketh known the redeemed from the reprobate: both which the general occasion drawn from ADAM originally, had conjoined in one mass or lump of perdition. Which saying who so doth hear in that sort as that he saith, What cause is there of further complaint? for who can resist his own will? as though therefore the sinner were not to be blamed, because God taketh mercy on whom he will, and (again) hardeneth whom he will. GOD forbid that we should be ashamed to answer hereunto, as we see the Apostle hath answered it already: saying, O thou man, what art thou that makest this answer unto God? Dare the vessel say unto him that made it, Why didst thou make me so? Is it not in the power of the Potter, of one and the self same mass or lump of clay, to make one vessel to honour, and another to dishonour? For, in this place certain foolish persons do suppose that the Apostle was wanting in his answer, checking the boldness of the party opposite to supply the want of reason to maintain that which he had affirmed. Howbeit, that saying, O man what art thou? is of great weight and efficacy. By which question, he reduceth man briefly, in one word, to a consideration of his own capacity, howbeit rendering indeed a notable reason thereof. For, if he be incapable of these assertions, what is he that dare answer GOD therein? And if he be of understanding to apprehend the doctrine, he wanteth matter to make any further reply. For, he plainly seeth, if he understand it rightly, that all mankind generally by the just judgement of GOD, is originally damned in the Apostasy of ADAM. In so much as, if no man thereby be freed from perdition, no man can take exception to the justice of GOD, or they on the contrary aught to be pardoned which enjoy God's favour and mercy therein: to the end it might appear out of the multitude of persons unpardoned, and left in the state of deserved damnation, what the universal pollution of mankind did merit, and whether the just judgement of GOD would have brought all men, if his undeserved mercy had not assisted us; That the mouth of every one which would glory in his own merits, might be stopped, and that he that gloried should glory in the Lord.    

TOUCHING THE Will of God.  

CHAP. 100  
That nothing happeneth without the will of God. For, when men do sin, Gods will hath a part therein.  
Such be the wonderful works of the Lord, being most exquisite in all things which he will have accomplished, and so wisely also contrived, as when as both the nature of Angels and man had sinned, that is to say had done that, which not God, but their own nature willed: yet did he effect that which himself would have done, by the will of the Creature (whereby that was done which the Creator was against) making thereby a good use of evils as himself is absolutely good, to the condemnation of those whom he hath justly predestinated to eternal punishment, and to the salvation of those whom in mercy he hath predestinated to grace and favour. For, in respect of their own natures they did that which was against the will of God: But, as touching the omnipotency of GOD, they would by no means have done the same. In which act done against the will of God, his will was wrought by themselves and their own means. And therefore be the works of the Lord exceeding great and inscrutable in the accomplishment of all things which he will have done: in so much as by a marvelous and unspeakable mean, that cometh not to pass beside his will, which is clean contrary to his will; Because it should not be done but by his permission: neither yet doth he permit the same, to be done unwillingly, but with his will. Neither would, he, being God, suffer that which is evil to be done, but that in respect of his omnipotency, he could make that which is evil, to become good.   

CHAP. 101.  
That the good will or disposition which is in man, doth many times descent from the will of God. And many times the evil will and disposition of man agreeth with GOD'S will.  
SOmetimes, out of a good disposition, man willeth that which is repugnant to Gods will, although the same be better by many degrees, and more infallible than man's will (for God's will cannot be evil): As for example, If a good son desireth the life of his father, whose death also God in a good disposition doth desire. On the contrary, it may be, that man is willing to have another thing come to pass in an evil affection, which God desireth also, in a good disposition: As for example, if an evil son desire the death of his father, and God would have the same also; in the first of these two examples, man would that which God would not: but in the second man would that, which God also would: and yet notwithstanding the godly disposition of the first man doth better agree with the good will of God, albeit his will was contrary to Gods; then the impiety of the second man, although he willed the same which GOD also willed. The only difference therefore in this case is, what it is which man willeth, and what may agree with the will of God, and to what end every man's will tendeth, whereby it is either to be approved or disallowed. For, God doth accomplish certain of his wills being good, or to a good end, by the evil desires of evil men: as namely, in that action wherein Christ was slain for us by the malicious jews, through the good will of the father. Which fact was held to be of that consequence for goodness, as that the Apostle Peter being in his will against the suffering of Christ, was thereupon called Satan by him which came to be slain. Again, how good and charitable seem the dispositions of the godly faithful to be, which would not have had Paul the Apostle to have gone to jerusalem, to suffer injurious dealings in that place, according to the predictions of the Prophet Agabus, albeit God would that he should suffer the same for a testimony of the faith of Christ, being therein the Martyr of Christ: In which action he did not execute his good will and pleasure by means of these good dispositions appearing in the Christians, but by the malevolent wills of the jews: wherein they, which were against his will, were rather Gods, than they by whose willingness that was done which was desired; because they did it out of an evil disposition being God's agents, who performed it by them out of his gracious and good disposition or will.   

CHAP. 102.  
That nothing cometh to pass, or is done without the will of God which is also just, how divers soever.  
But the wills of Angels or men good or evil, how diverse soever they happen to be, whether they will the same that GOD will, or the contrary, yet is the will of the Almighty never hindered, but always hath his effect; which can never be evil in itself, because also when it doth inflict evils upon any persons, it is just and right: which being just, is by consequence not evil. Almighty God therefore, whether out of his own commiseration he hath mercy on whom he will have mercy, or in his judgement doth obdurate whom he will have so, doth not any thing that is unjust, neither doth he any thing against his own will, but all things which he will.   

CHAP. 103.  
How this saying of Paul is to be understood, namely, God would have all men to be saved.  
ANd when by this saying of Paul, we hear and likewise read in holy scriptures that he would have all men saved, albeit we certainly know all men be not saved yet ought we not therefore to derogate any thing from the most omnipotent will of God, but so to understand that which is written, Who will have all men to be saved, as though he should say, that no man is saved but whom he will have saved: Not because there is not any one of mankind but such as he would have saved, but rather that there is not any man saved but whom he will have saved: and therefore he is to be prayed unto that he would save us; because if he will have it so, it must be so of necessity. For the Apostle treated of prayer to be made unto God, whereupon he grounded this former speech. For in the same sense we understand that saying which is written in the Gospel, He which enlighteneth all creatures: not because there is not any man that is not illuminated; but because there is not any man illuminated. Or else it is is taken in this sense, Which would have all men to be saved, not because there was not any that he would not have saved, which refused to perform the virtue of miracles amongst such as he s●eth would have been brought to repentance, if that work had been performed: But that by all men, we should understand all sorts of men, of what differences or: distinctions soever; As, kings and private persons, noble and unnoble, high and low, learned and unlearned, strong and weak, and the witty, dullards and fools: the rich, the poor, and persons of mean degree: men and women, infants, children: youths between 12. & 21. years, young men, elder people, and old men, men of all languages, conditions, arts and professions, or whosoever being in the innumerable variety & differences of dispositions and consciences, or known by any other differences amongst mortal creatures. For, what is there amongst them, out of which God will not by his only son our Lord & redeemer have to be saved throughout all nations? and therefore doth whatsoever he will; because the desire on will of the omnipotent cannot be frivolous or vain. For the Apostle hereupon willed prayers and intercessions to be made for all men, but specially for kings and such as were in hig●e place of calling; who by reaso of honour & secular pride, might be thought to despise the humility of Christian faith. For, it is good in the sight of God our saviour, that is, that wepray for such, adding presently or forth with thereupon (to prevent desperation) Because he would have all men to be saved, and to come to the knowledge of salvation. For, God thought it good that by the mediation of the humble and poor he might vouchsafe salvation upon the high and rich: which thing we see performed accordingly. The like manner of speech the Lord doth also use in his Gospel; where he saith unto the Pharisees; Ye t●●he mints, ●u●, and oueri● p●tt● herb. Neither yet did the Pharisees take tithes of all other kinds whatsoever, or all the po●hearbes of all strangers throughout the world. As therefore in this place every pothearbe is taken for every kind of pothearb: so in the other place where all men be named, we may understand all sorts of men. And it may be taken in any other sense whatsoever, so as we be not enforced to believe that Almighty God would have had any thing done which was not done: who without all ambiguity, if he did both in heaven and upon earth all things which he would as the scripture reporteth of him; then without all doubt, whatsoever he did not, he would not do it.    

TOUCHING GOD'S Foreknowledge.  

CHAP. 104.  
That the first man had not sinned, if God had foreknown that he should not have sinned. For, the foreknowledge of God cannot err or be deceived.  
Wherefore also, God would have preserved man in that state and happiness (where in he was first made) and in convenient time, after he had had children, have brought him without mortality or death, unto greater blessings (where he should neither have sinned actually, nor had any will to have sinned) if God had foreknown that he should have had constancy of will to have remained without sin, as he was first of all made. But, because he did foreknow that he would abuse his free will, that is to say, that he would commit sin, he did the rather prepare his will thereunto; that he might do good by that evil which man should do, and so the good will of the omnipotent should not be made frustrate by the evil will of man, but rather be fulfilled.   

CHAP. 105.  
That both the conditions of man were well ordained of God: as well the first wherein he was subject to sin, as the last wherein he could no longer sin.  
IT was necessary that man should be made in that sort at the first, as that he had power both to do well and ill, though afterwards such shall be his estate as that he cannot will that which is evil: and yet notwithstanding shall he not be without free will; which shall be of greater liberty and freedom, because it cannot at all be subject unto sin. For there is no man that will blame that will, or deny it to be a will, or a free-will, whereby we so desire to be happy, as that not only we do not will that which may make us miserable, but our will is so settled, that we cannot will any such thing. Therefore as in this life our soul retaineth a property of not willing infel●●tie, so in the life to come it willeth not any iniquity or sin. Howbeit, order in this case was not to be pretermitted, wherein God would show how good a blessing it was to be a reasonable creature, though subject to sin; albeit it were better he could not sin at all: even as it was a lesser immortality, though yet in immortality, wherein he might have died, although that other shall be greater, wherein it shall not be possible for him to die at all.    

TOUCHING MAN'S Will.  

CHAP. 106.  
Man's will at this day is a servant to sin, and is not freed from that thraldom but by the grace and mercy of God. The first will of man before he fell by sin, was free: howbeit it could not retain original righteousness without the help of God.  
Man's nature lost original righteousness by free will, being now made capable thereof through grace, which (if he had not sinned) he had by merit or desert, albeit even in his first estate he could not have done anything that was meritorious, without grace. Because, albeit free will was the only cause of sin, yet was not free will of power to retain righteousness without the help of God by the participation of his unchangeable goodness. For, as it is in the power of man to die when he will (for there is no man but may kill himself by forbearing to eat, to speak of no other thing) yet man's will is not enough to maintain life in man, if the help of meats and other preservatives be wanting. Even so man being in paradise, had power by his will to work his own destruction, by forsaking righteousness: But, for him to have lived in righteousness, his will was insufficient, unless God, who made him, had given him assistance. Howbeit, after his fall, the mercy of God is of greater efficacy, in as much as free-will itself was to be freed from bondage, being subject to the power of sin and death. Neither doth it obtain freedom solely by itself, but by the only grace of God (apprehended by ●aith in Christ) whereby the will of man, as it is written, is prepared by the Lord, and we made capaple of other gifts of God, bringing us to the reward which is reposed for us in in heaven.   

CHAP. 107.  
Man sinned through free will, & therefore death was his reward and deservedly inflicted upon him. But, life everlasting was from the beginning, that is to say, freely bestowed both upon the first man, and also upon us by God's mercy.  
WHereupon the Apostle calleth life everlasting which is the reward of good works the mercy of God. For, saith he, death is the reward of sin, and the mercy of God is everlasting life in Christ jesus our Lord. Reward for military service is a matter of debt and not of gift. And therefore he said, that death was the reward of sin; thereby to demonstrate unto us, that death was not unworthily inflicted, but was a debt and due recompense. But, mercy or grace, except it come freely, is not mercy or grace indeed. We are therefore to learn hereby, that the good works in man, be the very gifts of God: which good works being rewarded with eternal life, what is rendered in this case but grace for grace? Man therefore was in such sort created righteous, that he might have continued in that righteousness, though not without divine help and assistance, and might leave it and depart from it upon the only motion of his own will: yet so, that which soever of these he should choose, Gods will should be fulfilled, either by him, if man chose the better, or upon him if he chose the worse. Whether of these two he is to make choice, resteth in God's will, coming certainly either from, or of God. Therefore, because man would rather fulfil his own will then Gods; God did in like sort execute his will upon him: who of the self same Mass of perdition derived from his own stock and progeny, doth make one vessel to honour, and another to dishonour; that, to honour, by his mermercie: the other, to dishonour through his judgement; to the end that no man might make too great estimate of the condition of man, or thereby consequently of himself.   

CHAP. 108.  
Our salvation is so certainly of God, as that we could not have been saved by Christ, unless, as he was made man, so also he had been God.  
FOr, neither should we have been redeemed by that only Mediator between God and man the man Christ jesus, unless also he had been God. When Adam was created (that is, man in his righteousness) at that time he needed no mediator. But when sins had made a separation between God and man, we stood in need of the help of a Mediator to reconcile us to God (being such an one as was solely born without sin, and so lived & was slain) until the day of resurrection of the flesh to life everlasting, to the end that the pride of man might be reproved by the humility of God, and thereby made whole, as also to make man know how far he was departed from God, when as he was to be brought back again by God incarnate: and that disobedient man must be taught obedience by the example of God being made man; As also that the fountain of mercy should be opened by the only begotten taking upon him the form of a servant, who had not by any former action deserved such indignity; And that also the redeemer himself should go before and show unto us in his own person, the resurrection promised to the redeemed; And that the Devil should be subdued by the same nature which he rejoiced that he had deceived: Notwithstanding all which, man was not to boast, lest pride should be eftsoons revived in him: and if any thing else can be inwardly conceived or said concerning so great a mystery of the Mediator by such as grow and increase with the increasings of God: or only may be conceived in thought, if it cannot be uttered in speech.    

TOUCHING THE Place and State wherein our souls remain after this life.  

CHAP. Cix.  
That the souls of men, presently after death, remain in certain receptacles, until the later day.  
THe time that is between the death of man and the resurrection, doth contain the souls of the deceased in certain secret and unseen receptacles, accordingly as every of them have deserved rest or pain, by the deeds of the flesh whilst they lived.  

Animadversions upon the Cix. Chapter.  
That the souls of men, presently after death, remain in certain receptacles, until the later day.  
Howsoever Augustine, in this Chapter, affirmeth that the souls of men after death, remain in certain receptacles, until the day of doom, being drawn to that opinion, as is thought, by Irenaeus, a most ancient writer, who (as Danaeus setteth down in his Comment upon this Chapter) sayeth plainly, That the souls of Christ's Disciples, for whom he had wrought these happinesses or eternal blessings, should depart away into an invisible place appointed unto them by God, where they should remain until the resurrection; and that being done, should afterwards put on their bodies again, and rise in greater perfection: Yet afterwards in an other place, Augustine doth make a question thereof, being doubtful of that doctrine, and thinketh it may be for certain affirmed, that the souls of the godly be transported, presently after death, into that place which is more glorious and excellent, than mortal bodies, or any shapes of bodies; that place being above all the heavens, and that heaven, where Christ is dwelling. Afterwards, writing upon S. john. Tract. 49. upon better judgement, he would have the souls of the godly, after they be out of this body, as touching the place, to be with Christ, according to that of john, Cap. 17. ver. 24. Father, I will, that they which thou hast given me, be with me, even where I am, etc. And Luk. 23. v. 43. This day shalt thou be with me in Paradise. And more plainly Augustine in his fifth Sermon touching Saints, saith, that the souls of the holy, are to be believed to be with Christ. And afterwards, discoursing of Paradise, whether it were local or spiritual, he saith, That the Lot ordained for the godly, is called Abraham's bosom. Which his opinions being laid together, let the later and better, be preferred before the worse, looking into Saint Augustine's book of Retractations, whereunto Danaeus dot brefer those who would be better satisfied of him, in matters wherein he was either ledor misled by the error of himself, or of that Age.    

CHAP. Cx.  
How farforth the godly works of men, while they live, be available.  
NEither is it to be denied, that the souls of the deceased are relieved by the godliness of their living friends, when as either the sacrifice of the Mediator is offered for them or alms distributed in the Church. But these things be available but only to such, who when they lived, did meritorious works to make them availcable unto them. For, there is a kind of life, neither so good, but that it needeth these helps, after death; neither so evil, but that it may be benefited by them. And there is a kind of living so good as needeth not these helps: and there is a kind of living so evil, that it can receive no help or benefit by these, when the course of this life is finished. Wherefore in this life man procureth a possibility of being relieved after this life, or subjecteth himself to a necessity of grievous and helpless punishment. For, let no man hope when he is dead, by any after-merite to redeem his neglect of well doing while he lived, with God. Therefore these, devotions, which the Church, doth sooften use in praying for the dead, be not repugnant to that sentence or assertion of the Apostle, wherein it is said, for we shall all appear before the tribunal of Christ to receive judgement according to our deeds in the flesh, as they have been either good or evil; Because every man while he lived in the flesh did such things as deserved this favour of God, that the prayers of the Church might be effectual for him after his departure & death. For, they are not available for all. And wherefore are they not available for all, but in respect of the diversity of every man's action in this life? When as therefore either the sacrifices of the altar, or of any sort of alms be offered for all such as be baptised and dead, they become actions of thanksgiving for such as were exceeding good, and peace offerings for such as were not exceeding evil: albeit for such as be exceeding evil, these helps prevail not at all after they are dead: howsoever they which be living do take comfort thereby. And to whom soever these things shall be available, they be either available to the full remission of their sins: or else that thereby their damnation may be the more easy and tolerable.  

Animadversions upon the 110. Chapter.  
How far forth the godly works of the living, do relieve the dead.  
Neither is it to be denied, that the souls of the dead, etc.  
SAint Augustine's greatest blemish in all this book, is contained in this Chapter, as Danaeus saith; this error of his growing out of the doctrine of Purgatory, which of a little spark, grew to a great fire, the opinion of that time being, that the souls of men, being not reprobates, were after death relieved and purged from their sins, by the charitable prayers of the godly that lived. Which opinion was rather destroyed, then founded out of the word of God. Howbeit, hereupon afterwards grew prayers for the dead, Masses, Anniverssaries, and indulgences: the cause thereof being imputed to a book which Augustine did write, touching the care that was to be had of the dead, the same being ●reduced by the fau●tors of that error of praying for the dead; that his book being written to those only and chiefly, who were desirous to know, whether it were available to a christian after death, that his body should be buried, apud sanctial●cu●us memoriam, his meaning therein being corrupted by other men's interpretations. And howsoever he thinketh in this Chapter, yet Augustine was not permanent in that opinion. For, he writeth in other places, That there can be no help of mercy performed, by the ●ust, to the souls of the deceased, although the godly were never so much inclined to mercy in that case: because the sentence of GOD, is immu 〈…〉 being already pronounced of them at their death, For, saith he in an other place, God's judgement hangeth not in suspense touching the souls of the dead, but is instantly given and certainly set down: Because, as he affirmeth, as every man dieth, so is he judged of God: neither can God's sentence be altered, corrected or diminished.  
Seeing therefore Augustine is not constant herein himself, we ought not to be moved by his assertion, because it wanteth the true levain of God's word and assurance or warrant of faith Danoeus moreover affirmeth, that in the celebration of the Lords supper, at the first there was a commemoration of the dead Martyrs of God, who died memorably and triumphantly for the name of CHRIST, to encourage others to be resolute and constant in the profess on of the Gospel. Afterwards, in time, the memory of them began to be celebrated in that 〈◊〉 of the L. supper, which were no martyrs at all; but dying, desired that they might be remembered in the celebration of the same: And so at length, every one that was baptised, was remembered therein, as Austin writeth in this place, where he calleth the Lord's supper a sacrifice, because, as he saith in his 10. book, De civitate Dei, and 20. Chapter, It is the Sacrament of the sacrifice of Christ. For it is the commemoration of Christ his death, and our thanksgiving, for so great a benefit, at God's hand. Anselmus also saith, that which men call a sacrifice, is a sign of the true sacrifice. In which sense the ancient writers called the Lords Supper a Sacrifice, not because Christ himself should again be offered up by any mortal Creature. This appellation therefore doth nothing at all relieve either the Papists, or their Mass.  
Besides, it appeareth in many of Saint Augustine's writings, what he calleth a Sacrifice, that is to say, either works of mercy towards ourselves, or towards our neighbours, which be rendered unto God; as also the praises & celebration of God's name. In other places of scripture, and of his own works, he showeth by what reason every Christian is a Priest.  
The frequent devotions used in the Church, is the principal reason moving Saint Augustine, to think, the souls of the godly deceased, to be relieved by the alms and prayers of the living, because they began to be commonly and usually performed in the Church for the dead. Howbeit, M. Calvin asketh how, or by what warrant out of God's word, or example, men dare do this. Against whom if it be replied, that in the 2. Maccabees, 23. v. 44. it is written, That it is godly to pray for the dead; I answer, that the excuse of the author is to be read, appearing in the 15. Chapter. From thenceforth it is not said, that judas did sacrifice for the dead: And these words, Pium est ergo, it is godly therefore, be contained in the gloss, and are no part of the text The ancient writers used four reasons or arguments chiefly, to make them believe that these things were truly observed in the Church for the dead.  
The first was drawn from that which Luke doth write touching Lazarus, and the rich glutton. To which I answer, that, that whole story, or narration, was but a parable: and, if any the like reason be collected from that place, for relief of men's souls, by the living after death, I may as well gather out of the same that souls have teeth, a tongue, and an hand: Augustine himself affirming, that this argument is weak and noddeth.  
The second argument is this, Why, say they do men that die, make wills, if they can receive no help or relief by the living? This matter is answered again by Augustine, writing upon the hundred and eigh●th Psalm: Because there is, saith he, a natural care of posterity, engrafted in all the godly while they live, using no ways the cruel and profane speech of Nero, saying, When I am dead, Let there be a confusion of heaven and earth.  
The third argument is this, why, say they, should the souls of the godly being dead, appear unto the living, if they felt not an effect of the works of the living, or that the living again, had none affinity with them? or did not belong unto them? I answer to this, that the souls themselves are not sent; but that these visions, if GOD will so have them appear, are presented unto them by the dispensation of his providence, for the comfort of the godly, and terror of the wicked, being done by the operation of Angels, and sometimes also by the power of Satan. And where Augustine saith in his book, De cura pro mortuis, cap. 15. that certain which were dead, we set unto those which were living, namely Samuel, And on the contrary amongst the living, Paul was taken up to Paradise, I say plainly, saith he, that this reason is weak and reeleth.  
Their fourth and last reason is this, The godly be taken out of this world, before those evils, which God meant to send amongst them, were comen to pass: as for example, King Ezechias. To this I answer, that this their own reason doth teach, that things done here upon earth, or in this world, do not belong at all unto those which be dead, nor be felt by them. For, to what purpose should this providence for them be made by death, if they should be partakers of them after death? and how should they become quiet and happy indeed, if the unquiet life of the living, should trouble them, saith Augustine? But the godly are happy and quiet, as it is in the Apocalypse, cap. 14. v. 13.  
Finally, if no man can perform that office of repentance for the dead, as the schoolmen themselves confess, how can he mitigate their punishment?  
All this collected out of Danaus' Comment.    

CHAP. Cxi.  
There shall be two companies universally after the day of judgement: the one of the godly, as well Angels as men: the other of the wicked, consisting of both the others.  
NOw after the resurrection, the general judgement being done and finished, the two Cities shall be settled in their final or last estate: the one being of God, the other of the devil: the one replenished with the good, the other with the bad; howbeit, both consisting of Angels and men: wherein the good shall have no will at all, nor the evil any power to sin or to die in any sort: the good, living indeed and joyfully in that everlasting life, & the wicked being continued with all unhappiness in eternal death without dying; because both their states are perpetual. But, in this blessedness allotted to the good, the condition or state of the one, shall be better than the other: and in the misery or-ordained for the bad, one shall have less torment than another.    

TOUCHING THE punishments of the damned.  

CHAP. Cxii.  
That the punishments of the damned be everlasting and the least of them are exceeding great & fearful, in respect of the weakness of our nature.  
divers therefore, nay, very many, do vainly (out of human affection) lament the everlasting pain of the damned, and their perpetual torment, without intermission; and do believe that it shall not be so indeed: wherein though they will not contradict the scriptures, yet do they privately in their own conceits mitigate the severity thereof & draw God to a more merciful sentence, supposing that the report thereof in the holy scriptures, is more terrible, then true. For, say they, God will not forget to be merciful, or shut up his loving kindness in displeasure. This saying is indeed contained in a godly Psalm; but it is meant, without all doubt, of such as be called the vessels of God's mercy: Because they are delivered out of their calamity & misery, nor in respect of their own merits, but of God who hath commiseration of them. Or, if this may be thought to be generally spoken, it followeth not therefore that they should think there may be an end of their damnation, of whom it is spoken, And they shall go to eternal punishment: lest by this means the felicity also of them might be thought to hau an end and determination in time, to whom it is also said, The just shall go to life everlasting. But let them suppose, if that may content them, that the punishmonts of the damned be mitigated in some measure between while. For, so it may be understood that God's anger remaineth still upon them, that is to say, their damnation is everlasting. For, this damnation, is called the anger of God, and not a perturbation of God's mind; So that in his anger, or during the continuance thereof, his mercies should nevertheless not be shut up, howbeit the same should not make an end of eternal punishment, but only give an intermission or some ease of their torments, Because the Psalm sayeth not, to make an end of his anger, or after his anger was past, but during his anger. The which his anger if it were alone and by itself, or howsoever it may be thought to be the least and smallest punishment, to lose the kingdom of God, to be exiled from that City, to be a stranger from the life of God, & to want the infinite choice of joys with God, which he hideth from such as despise him, and affordeth to all such as put their trust in him: yet is it so great a punishment, as no torments, which we have known, may equal the same, in case God's anger be eternal, and these torments do last but for certain ages, how long soever.   

CHAP. Cxiii.  
That in the world to come, neither the feticitie of the godly, not the punishment of the damned afterwards shall be equal.  
THe death of the damned shall be everlasting, and have none end. That is, They shall be estranged for ever from the life of God, and this misery shall be common to them an, whatsoever men imagine being led by their human affections touching the difference of their punishments, the mitigating or intermission of their pains: As also the happy life of the Saints shall likewise endure for ever. In which consideration they shall be all equal howsoever they shine and glitter in great variety and difference of degrees, in happiness, yet with absolute peace and sweet agreement amongst themselves.    

OF THE lords Prayer.  

CHAP. Cxiiii.  
That the Lords Prayer containeth all those things which we are to hope for, and to desire of God.  
Out of the Confession of faith which is briefly comprised in the Creed and which, being imperfectly understood, is milk for babes, but more fully and spiritually conceived, & expressed, is meat for strong men, springeth and groweth that good and happy hope of the faithful, which is always accompanied with holy love. But, among all those things which the faithful must believe, they only appertain unto hope, which are contained in the Lord's prayer. For, cursed is every one, as the Divine oracles do testify, which putteth his trust in man: & so every one is wrapped up in this curse, which putteth his trust in himself. Wherefore we must not seek but at the hands of our Lord God, any thing which we hope we shall well perform, or for which well performed, we look for any praise or reward.   

CHAP. Cxu.  
That the Lords prayer consisteth of seven petitions: and what the meaning and scope of them is.  
WHerefore the Lords prayer, as it is delivered by Mathewe the Evangelist, seemeth to contain seven petitions: in three of the which we ask for things eternal; in the other four for things temporal: which yet notwithstanding are necessary for the attaining of things eternal. For, whereas we say, Hallowed be thy name, thy kingdom come, thy willbe done, in earth as it is in heaven, which some men have not unfitly understood, that Gods will should be done both in our spirit and in our body, all these things are such as must be continued for ever; &, being here begun, by daily proceeding are increased in us: which being perfected, which thing we hope shall be performed in the other life, we shall possess and enjoy them for ever. But where we say, Give us this day our daily bread, and forgive us our trespasses, as we forgive them that trespass against us, and lead us not into temption, but deliver us from evil; who doth not see, that all these things respect the wants and necessities of this present life. In that everlasting life therefore in which we hope to live for ever, the sanctification of God's name, his kingdom, and the fulfilling of his will, shall remain everlastingly in great perfection in our spirit, and in our bodies. But the bread which we ask, is therefore called daily bread because in the state of this life it is necessary; being a supply of the want, either of soul, or body, whether we understand thereby, either carnal, or spiritual food, or both. here is use of that remission of sins, which we desire; Because here those sins be committed, the remission whereof we pray for. here are those temptations which allure and draw us unto sin. To conclude, Here is that evil, from which we desire to be delivered. But there, that is to say in heaven, and the state of the other life, there is none of these things.   

CHAP. Cxvi.  
That the Evangelists, Mathewe and Luke, do differ in setting down the petitions of the Lords Prayer.  
LVke the Evangelist comprehendeth in the Lord's prayer, not seven, but five petitions, and yet doth not he far from Mathewe: but, by expressing them more briefly, put us in mind, how those seven are to be understood. For, the name of God is hallowed in spirit. But his kingdom shall come when the flesh shall rise again. Luke therefore showing that the third petition is in some sort a repetition; by omitting it, makes us the better to understand it. Then doth he add the other three concerning daily bread, the remission of sins, the avoiding of temptation. But, whereas he addeth in the first place, But deliver us from evil, this Evangelist hath it not: That thereby we might understand, that it pertaineth to that which formerly was expressed concerning temptation. For, therefore it is he saith, But deliver us; and not, And deliver us, Thereby showing us that they are but one petition. For he saith Let not this be, that we be led into temptation, but deliver; That everle one may know he is delivered from evil, in that he is not led into temptation.    

OF CHRIST.  

CHAP. Cxuli.  
That true Charity is an effect of true faith and hope: and that there is not true faith, but that, that doth work by love.  
NOw, for Charity, which the Apostle pronounceth to be greater than these two, that is, faith and hope; by how much the greater it is in any man, by so much he is the better in whom it is. For, when we ask whether a man be good or not, We ask not, what he believes or hopes for, but what he loveth. For, he that loves aright, doubtless believes and hopes aright. But he which loves not, believes in vain, though the things be true he doth believe: and hopes in vain, though the things he hope for, pertain to true felicity: unless he believe and hope for this also: That God, at his humble suit, both can and will give unto him, the affection of love. For, although no man can hope without love, yet it may and doth sometimes fall out, that a man loves not that, without which he cannot attain the thing he hopeth for. As, if a man hope for eternal life, and yet neither hath, nor loveth righteousness, without which no man attaineth eternal life. This is that faith of Christ which the Apostle commends, which works by love: and what it finds defective in love, it asketh, that it may receive, and seeketh that it may find, and knocketh that it may be opened unto it. For, faith obtaineth what the law commandeth. For, without the gift of God; That is, without the holy Ghost, by which the love of God is shed abroad in our hearts, the law may require obedience, but worketh no obedience, but rather maketh a man a more grievous transgressor, because it taketh from him the excuse of ignorance. For, there, doubtless, carnal concupiscence swayeth all, where the love of God hath no place.   

CHAP. Cxulii.  
That, as of the whole Church, so of every faithful man, there are four ages and degrees, by which they go forward and grow to perfection.  
WHen as a man liveth and abideth in palpable darkness of ignorance, following those things the flesh most desireth reason making no re〈…〉, This is the first 〈◊〉 of the condition of a man. Afterwards, when by the law he getteth the knowledge of sin, it the spirit of God assist him not, endeavouring to live according to the Law, he is overcome of sin, sinneth wittingly, becomes the servant of sin, (for of whom soever a man is overcome, his servant he is) the knowledge of the commandment being an occasion that sin worketh in man all manner of concupiscence, the transgression of the law now known being added to the heap of former sins (and so is that fulfilled which is written, the law entered, that sin might abound) this is the second estate or condition of man. But, if GOD look so graciously upon man, that he help him to perform those things he requireth, and man begin to be led by the spirit of God, his desires and endeavours against the flesh are strengthened with the strength of love; So that although as yet there be in man that resists, in his best endeavours, the whole infirmity of sin being not healed, yet the just doth live by faith, and lives righteously, in that he yieldeth not to evil concupiscence, the love of righteousness prevailing in him. This is the third estate of man. In which causes if with happy continuance he go forward, the last part remaineth, the complement whereof shall be after this life: first, in the happy rest of the soul or spirit, and afterwards in the resurrection of the body. Of these ●ower different estates, the first was before the Law: The second under the Law: The third under grace: The fourth, in full and perfect peace. So was the estate of GOD'S people ordered in the several diversities of times, accordingly as it pleased him, which disposeth all things in measure, number and weight. For, the people of God was first before the Law. Secondly, under the Law which was given by Moses. Thirdly, under Grace which was revealed by the first coming of the Mediator: which grace notwithstanding was not wanting before to them upon whom God would bestow it, although it were veiled and hid in obscurities, according to the dispensation of time. For, there was none of the righteous in old time, that could obtain salvation without the faith of Christ. And, unless he had been known of them, they could not have prophesied unto us of him, sometimes more plainly, sometimes more obscurely, as they did.    

OF BAPTISM.  

CHAP. Cxix.  
That Baptism doth profit us, in which soever of these former ages or degrees we be in.  
IN which soever of these four ages or conditions the grace of regeneration findeth each man, there are all his sins passed remitted unto him; and the guilt, contracted by the first birth, is dissolved by the second. And of so great force is that the spirit breatheth where it will, that there be some which never enter into that second estate of servitude under the law; but in the first receiving of the commandment have the hands of God's helping grace reached forth unto them.   

CHAP. Cxx.  
That they which die immediately after baptism, are happy.  
BEfore a man can receive commandment, it is of necessity that he must first live, according to the flesh. But if, being initiated with the sacrament of regeneration, he presently depart out of this life, death shall not hurt him, because Christ therefore died and rose again, that he might have dominion over the living and the dead. Neither shall the kingdom of death hold him, for whom he died that was free among the dead.   

CHAP. Cxxi.  
That Charity is the Law and the Gospel, which now hath her daily increases; but, in the world to come shall have her absolute perfection.  
THat all the divine precepts are referred unto Charity whereof the Apostle saith, The end of the commandment is charity out of a pure heart, a good conscience, and faith unfeigned; The end therefore of every precept, is charity. That is, every precept is referred unto charity. But whatsoever is so done, either for fear of punishment, or any other carnal respect, that it is not referred to charity, which the holy Ghost doth shed abroad in our hearts, it is not done as it should be done, though it seem to be done. For, charity reacheth both to God and our neighbour. And truly in these two precepts hangeth all the Law and the Prophets: Whereunto we may add the Gospel and the Apostles also. For, whence have we that saying, The end of the Law is charity, and God is charity, but out of their writings Whatever things therefore God commandeth, of which one is, Thou shalt not commit adultery, and whatever things are not commanded, but men are advised thereunto by special counsel, of which one is, It is good for a man not to touch a woman, both these kinds of things are then well performed when they are referred to the love of God, and of our neighbour for God both in this world and the world to come: The love of God, I say, whom now we behold through faith, but then shall see him face to face: And our neighbour also now we know but by faith. For, we mortal men, know not the hearts of mortal men: But then God shall enlighten the hid things of darkness, and manifest the thoughts of our hearts. Then shall every one have praise of God, because each neighbour shall praise and love that in other, which divine illumination will not suffer to be hid in them, but will present it to the view of each other. Now concupiscence is diminished and weakened, charity increasing till it come, even in this world, to such a greatness, as greater it cannot be. No greater love than this can any man have, than that a man should give his life for his friends. But, who shall be able to express what height of love shall be there, where there shall be no concupiscence nor no inordinate desire to be repressed? how whole & sound all things shall be there, where there shall be no striving of direful death.   

CHAP. Cxxii.  
What name is most fitly to be given to this work.  
But let us now at the last make an end of this work, which choose you, whether you will call or use in the nature of an Enchiridion. But, I truly not thinking your studies and endeavours in Christ jesus to be such as should be despised, and promising myself all good of you; trusting & hoping in the help of our redeemer, and loving you most dearly in the sweet fellowship of his members, I have written and dedicated unto you (endeavouring myself to the uttermost) a Book of faith, hope and charity: Which, God grant be as pleasing & profitable unto you, as it is large.   
FINIS.